Gita Chapter-6

ॐ श्रीपरमात्मने नमः। 

अथ षष्ठोऽध्यायः

आत्मसंयमयोगः

अतीतानन्तराध्यायान्ते ध्यानयोगस्य सम्यग्दर्शनं प्रति अन्तरङ्गस्य सूत्रभूताः श्लोकाः ‘स्पर्शान् कृत्वा बहिः’ (भ. गी. ५ । २७) इत्यादयः उपदिष्टाः । तेषां वृत्तिस्थानीयः अयं षष्ठोऽध्यायः आरभ्यते । तत्र ध्यानयोगस्य बहिरङ्गं कर्म इति, यावत् ध्यानयोगारोहणसमर्थः तावत् गृहस्थेन अधिकृतेन कर्तव्यं कर्म इत्यतः तत् स्तौति — अनाश्रित इति ॥

At the end of the preceding chapter (अतीतानन्तराध्यायान्ते), verses beginning with “having done the external sense objects external” (“स्पर्शान् कृत्वा बहिः बाह्यान्...” इत्यादयः), which serve as aphorisms (सूत्रभूताः) for meditation, the direct means leading to right vision (ध्यानयोगस्य सम्यग्दर्शनं प्रति अन्तरङ्गस्य), were taught (उपदिष्टाः). This sixth chapter (अयं षष्ठोऽध्यायः) is begun as their elaboration in detail (वृत्तिस्थानीयः).

That being so (तत्र), Karma Yoga (कर्म) is said to be the external means (बहिरङ्गं) for meditation (ध्यानयोगस्य). As long as one is yet to ascend to the path of meditation (ध्यानयोगारोहणसमर्थः), so long the prescribed duties (तावत् कर्तव्यं कर्म) must be performed by a householder (गृहस्थेन अधिकृतेन). Therefore, the Lord praises that (karma and grihastha-ashrama) (तत् स्तौति) saying — “one who is not expecting the results of actions” (“अनाश्रितः कर्मफलं...”) etc.

Notes: अतीत means preceding (can mean any chapter 1-5 in this context) and अनन्तर means immediate one, so अतीतानन्तराध्याय means 5th chapter. At the end of 5th chapter, verses 5.27-29 act as aphorisms for meditation. This meditation is presented as sakshaat-sadhana for moksha, the immediate or direct means to liberation or right vision or Self-Knowledge. Note that Self-Knowledge has to be acquired in sravana to remove abhavana (non-existence of Self or to see the astitva of Self), in manana  one is convinced about it to remove all doubts about one’s true nature or what is called as asambhavana (mind is now convinced that “I am Brahman”) and in nididhyasana or meditation one practices to abide in that acquired Self-knowledge to remove viaprita-bhavana - habitual contrary vasanas that makes one identify with non-Self. Self-Knowledge is acquired only in sravana, there is no new knowledge in manana or nididhyasana. Meditation does not produce knowledge, it only removes contrary vasanas that block the Self to reveal itself. Because meditation helps to actualise what one has understood through sravana and convinced about through manana, it is called the direct means for Self-Knowledge. 5th Chapter presents awareness of jnani in the midst of activities - verse 5.8-9, which also serve as meditative practices for a sadhaka. But for those who are incapable to handle meditation in the midst of activities due to strong vasanas for enjoyment of objects of the world, a formal meditative method entailing withdrawal from all activities is presented in this chapter. 

This chapter will elaborate this formal meditation practice in detail - qualifications for it, what is the preparation - both body and mind, process itself - how to do it and how to deal with obstructions in the practice, the object of meditation, and finally the result of meditation - how one who has attained the goal of meditation (Self-Knowledge), sees the world and oneself.

And Karma Yoga is presented as a means to qualify for practice of meditation - the preparatory practice. How long should one do it? As long as one has no notion of any object as pleasurable (verse 6.4). The sixth chapter begins with Karma Yoga description in order to assert its importance as preparation for meditation and also to encourage Arjuna and people like him to take up Karma Yoga seriously and not jump into meditation as an easy escape from doing action or hastily thinking that one is already qualified for it. Therefore, Sankaracharya says the Lord praises Karma Yoga even over renunciate and meditator.

In the traditional sense, Karma Yoga is associated with grihastha-ashrama because Vedic karma needs one to be a householder. And dhyana yoga practice which entails withdrawal from such Vedic karma is only applicable for sannyasa-ashrama. Moreover, even in the context of laukika karma, practising dhyana yoga for a long time during the day cannot be done by a grihastha who has duties to attend to. Such a grihastha then has to practice meditation amidst activities given in verses 5.8-9. 

In the modern context, however, Vedic karma has lost relevance, therefore the necessity of Karma Yoga requiring to be a householder no longer holds as in old times. And with the rise of institutionalized sannyasis, Karma Yoga is practised by both sannyasis and grihasthas. Dhyana yoga is done for little time during the day by such sannyasis and grihasthas. Also, now anyone can dive deep into Dhyana-yoga if they are ready for it:  a sannyasi abstaining from Karma Yoga and a grihastha after having discharged all responsibilities and having given up his/her job after sufficient savings.

The following discussion about simultaneous performance of obligatory Vedic karma and pursuit of Self-Knowledge is relevant in the traditional sense when Vedic karma was prevalent for a grihastha. Therefore, this discussion is not relevant in modern times specifically due to absence of Vedic karma itself in modern times. Sankaraharya has refuted such jnana-karma-samuccaya-vada in introductive commentary (avataarika-bhaashya) of Gita introduction, 3rd chapter, and also 5th chapter. There he argued from the point of view of different mindsets of one who performs action and one who pursues knowledge. Here, he presents the refutations simply based on scriptural statements. And that too not Upanishad statements where there is plenty which espouse sannyasa:

Here Sankaracharya wants to use Gita itself as reference for sannyasa which is a challenge by itself as Gita is primarily geared towards householder's lifestyle due to Arjuna being a student. But there are verses which can implicitly mean sannyasa ashrama as seen here in Chapter-6 here which Sankaracharya uses to forward his argument that sannyasa is necessary for meditation.

ननु किमर्थं ध्यानयोगारोहणसीमाकरणम् , यावता अनुष्ठेयमेव विहितं कर्म यावज्जीवम् । न, ‘आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते’ (भ. गी. ६ । ३) इति विशेषणात् , आरूढस्य च शमेनैव सम्बन्धकरणात् । आरुरुक्षोः आरूढस्य च शमः कर्म च उभयं कर्तव्यत्वेन अभिप्रेतं चेत्स्यात् , तदा ‘आरुरुक्षोः’ ‘आरूढस्य च’ इति शमकर्मविषयभेदेन विशेषणं विभागकरणं च अनर्थकं स्यात् ॥

पूर्वपक्षी - Why do you set a limit (ननु सीमाकरणम्) (for the practice of Vedic karma) up to the stage of meditation? For (यावता) action alone is enjoined to be performed as long life is there (यावज्जीवम् विहितं कर्म अनुष्ठेयमेव)!

सिद्धान्ती - No (न) because of the distinction stated in the verse (“आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते...”) (Bh.G.6.3), which specifies that for one who desires to ascend to meditation (आरुरुक्षुः), action is the means and for the one who has already ascended (to meditation) (आरूढस्य च), (the means is) by refraining from actions alone (शमेनैव) because of the connection (between meditation and withdrawal from actions) (सम्बन्धकरणात्).

If it was meant (चेत् अभिप्रेतं) that both the one who is yet to qualify for meditation and the meditator (आरुरुक्षोः आरूढस्य च) have to perform both actions and withdrawal from action (शमः कर्म च) as equally obligatory (उभयं कर्तव्यत्वेन), then the division by practices of withdrawal from actions and engaging in actions — “for the seeker of” and “for the established in” meditation, respectively (‘आरुरुक्षोः’ ‘आरूढस्य च’ इति शमकर्मविषयभेदेन विशेषणं विभागकरणं च) — would become meaningless (अनर्थकं स्यात्).

Notes: An opponent who is jnana-karma-samuccaya-vaadi - the one who stands by this position that both Vedic karma and Jnana-Yoga should be practised together to attain liberation - raises objection stating that as long as one is alive, Vedic karma must be performed. That implies one has to be a grihastha for the entire life. So the opponent states that there is no such demarcation needed that grihastha ashrama ends with Karma Yoga and thereafter for dhyana yoga one has to become a sannyasi. Therefore, sannyasa is not needed at all for moksha and in fact, abstinence from Vedic karma, even leads to sin.

Sankaracharya states that the view that Vedic karma must be performed as long as one is alive is not right because Sri Krishna himself in verse 6.3 states that Vedic karma as Karma Yoga is relevant only as long as one needs qualification for meditation and once qualified for it, that person must abstain from it - in other words take up sannyasa. So if a blend of pursuit of knowledge through meditation and Kamra Yoga was feasible, these qualifiers in verse 6.3: “for the beginner” and “for the advanced” meditator, would become meaningless.

तत्र आश्रमिणां कश्चित् योगमारुरुक्षुः भवति, आरूढश्च कश्चित् , अन्ये न आरुरुक्षवः न च आरूढाः ; तानपेक्ष्य ‘आरुरुक्षोः’ ‘आरूढस्य च’ इति विशेषणं विभागकरणं च उपपद्यत एवेति चेत् , न ; ‘तस्यैव’ इति वचनात् , पुनः योगग्रहणाच्च ‘योगारूढस्य’ इति ; य आसीत् पूर्वं योगमारुरुक्षुः, तस्यैव आरूढस्य शम एव कर्तव्यः कारणं योगफलं प्रति उच्यते इति । अतो न यावज्जीवं कर्तव्यत्वप्राप्तिः कस्यचिदपि कर्मणः । योगविभ्रष्टवचनाच्च — गृहस्थस्य चेत् कर्मिणो योगो विहितः षष्ठे अध्याये, सः योगविभ्रष्टोऽपि कर्मगतिं कर्मफलं प्राप्नोति इति तस्य नाशाशङ्का अनुपपन्ना स्यात् । अवश्यं हि कृतं कर्म काम्यं नित्यं वा — मोक्षस्य नित्यत्वात् अनारभ्यत्वे — स्वं फलं आरभत एव । नित्यस्य च कर्मणः वेदप्रमाणावबुद्धत्वात् फलेन भवितव्यम् इति अवोचाम, अन्यथा वेदस्य आनर्थक्यप्रसङ्गात् इति । न च कर्मणि सति उभयविभ्रष्टवचनम् , अर्थवत् कर्मणो विभ्रंशकारणानुपपत्तेः ॥

पूर्वपक्षी - If it be said (इति चेत्) that among the followers of Veda (आश्रमिणां), one is a seeker of meditation (योगमारुरुक्षुः भवति), and someone is established in meditation (आरूढश्च कश्चित्), while others are neither seekers of nor established in meditation (न आरुरुक्षवः न च आरूढाः) - considering them the distinction of “seeker” and “established” is appropriate (तानपेक्ष्य ‘आरुरुक्षोः’ ‘आरूढस्य च’ इति विशेषणं विभागकरणं च उपपद्यत एवेति चेत्)?

सिद्धान्ती - No (न). From the word (वचनात्) “for that very person (तस्यैव)” and from the use of word “meditation” again as “for one established in meditation” (पुनः योगग्रहणाच्च ‘योगारूढस्य’ इति), implying that the one who was formerly a beginner (य आसीत् पूर्वं योगमारुरुक्षुः), for that same one (तस्यैव) when that person has ascended to meditation (आरूढस्य), refraining from actions alone (शम एव) is said to be the means (कर्तव्यः कारणं) for attaining the fruit of meditation (योगफलं प्रति उच्यते). Therefore (अतः), no action (कस्यचिदपि कर्मणः) is to be regarded as obligatory throughout life (यावज्जीवं न कर्तव्यत्वप्राप्तिः).

Further (च), from the statement about the fallen meditator (योगविभ्रष्टवचनात्) — if in the sixth chapter, meditation were enjoined for the householder who performs actions (गृहस्थस्य चेत् कर्मिणः योगः विहितः षष्ठे अध्याये), then even if such a meditator fell away, that person would still obtain the result of action (done as a householder) (कर्मगतिं कर्मफलं प्राप्नोति). Hence that doubt about destruction (for a householder) would be inappropriate (तस्य नाशाशङ्का अनुपपन्ना स्यात्).

For, indeed (अवश्यं हि), every motivated (काम्यं) or obligatory (नित्यं) action done (कृतं कर्म) must produce its own result (स्वं फलं आरभत एव), due to eternality (नित्यत्वात्) of liberation (मोक्षस्य), it is not a product of result of action (अनारभ्यत्वे). And because obligatory action (नित्यस्य कर्मणः) is known through the Veda (वेदप्रमाणावबुद्धत्वात्), it must necessarily have a result (फलेन भवितव्यम्), otherwise the Veda would become meaningless (वेदस्य आनर्थक्यप्रसङ्गात्). And the words of failing on both sides (उभयविभ्रष्टवचनम् च ) when being engaged in action (कर्मणि सति) would not be appropriate for then there is no cause of fall (न विभ्रंशकारणानुपपत्तेः).

Notes: The opponent now argues that those two qualifiers: Karma Yoga for seeker of meditation and Dhyana Yogas as part of Jnana Yoga for one advanced in meditation, are not for two stages of a seeker, but to differentiate a seeker from nonseeker. Arurukshu is a one who is preparing to become a seeker of moksha  and arudhah is one who is a prepared seeker of moksha. The third category is a non-seeker of moksha entirely. The two adjectives are being used wrt the non-seekers. So for the seekers, both action and knowledge are feasible. To this Sankaracharya counters that the words in verse 6.3: “for that very person (तस्यैव)” implies it is for the same person who has advanced in the path. Moreover, the chapter shows the fate of a person who has fallen from meditation - योगविभ्रष्ट. This will not hold for a grihastha as the nitya-naimittika Vedic karma done by such a person will not lead him/her to fall having generated punya. Hence योगविभ्रष्ट is valid only for a sannyasi - therefore, dhyana yoga is applicable only for a sannyasi. Even if someone argues that nitya-naimittika karma will not produce punya, then it is violation of Vedic pramana which states nitya-namittika karma must be done and it would not give injunctions of doing something which is painful and gives no result.

कर्म कृतम् ईश्वरे संन्यस्य इत्यतः कर्तुः कर्म फलं नारभत इति चेत् , न ; ईश्वरे संन्यासस्य अधिकतरफलहेतुत्वोपपत्तेः ॥

पूर्वपक्षी - If it be argued (इति चेत्) that, since the performed action is offered to God (कर्म कृतम् ईश्वरे संन्यस्य), therefore no result accrues to the agent (कर्तुः कर्मफलं नारभते)?

सिद्धान्ती - No (न), because of logical necessity of  renunciation (of actions) to Īśvara being a cause for greater results (ईश्वरे संन्यासस्य अधिकतरफलहेतुत्वोपपत्तेः).

Notes: The opponent now gives an abhyupētyavādaḥ - an argument by assuming something. Given that nitya-naimittka karma produces punya, but since it is offered to Ishvara, it is lost for the doer. Sankaracharya denies that stating that if ordinary nitya-naimittka karma produces punya then offering it to the Lord produces better punya. When one simply does nitya-naimittika karma: the vasana to repeat that action and enjoy the result strengthens, and punya wich gives happiness. But when does nitya-naimittika karma as Karma Yoga then the vasana to worship Lord and not seek desirables strengthens along with the punya of karma will offer happiness. Thus ordinary nitya-naimittika karma keeps one rooted in samsara although giving temporary happiness through punya while the nitya-naimittika karma as Karma Yoga will take one towards ultimate bliss of moksha besides giving happiness of this samsara - hence this approach gives a superior result.

मोक्षायैव इति चेत् , स्वकर्मणां कृतानां ईश्वरे संन्यासो मोक्षायैव, न फलान्तराय योगसहितः ; योगाच्च विभ्रष्टः ; इत्यतः तं प्रति नाशाशङ्का युक्तैव इति चेत् , न ; ‘एकाकी यतचित्तात्मा निराशीरपरिग्रहः’ (भ. गी. ६ । १०) ‘ब्रह्मचारिव्रते स्थितः’ (भ. गी. ६ । १४) इति कर्मसंन्यासविधानात् । न च अत्र ध्यानकाले स्त्रीसहायत्वाशङ्का, येन एकाकित्वं विधीयते । न च गृहस्थस्य ‘निराशीरपरिग्रहः’ इत्यादिवचनम् अनुकूलम् । उभयविभ्रष्टप्रश्नानुपपत्तेश्च ॥

पूर्वपक्षी - If it is said (इति चेत्) that offering of one’s actions to Īśvara (स्वकर्मणां कृतानां ईश्वरे संन्यासः) together with performance of meditation (योगसहितः) is for the sake of liberation alone (मोक्षायैव) and not for any other fruit (न फलान्तराय). And if this person is  fallen from meditation (योगाच्च विभ्रष्टः), therefore (इत्यतः), then such doubt about destruction (नाशाशङ्का) (for such a person) would still be appropriate indeed (युक्तैव).

सिद्धान्ती - No (न), because the Lord prescribes renunciation of action (कर्मसंन्यासविधानात्) in verses such as “being alone, controlled mind, not having desires, devoid of possessions” (“एकाकी यतचित्तात्मा निराशीरपरिग्रहः”, 6.10) and “established in a vow of celibacy” (“ब्रह्मचारिव्रते स्थितः”, 6.14).

And (च) there is no doubt here that during meditation the help of a woman is needed (न अत्र ध्यानकाले स्त्रीसहायत्वाशङ्का), so that solitude (एकाकित्वं) would be prescribed (विधीयते).

And such terms as “not having desires, devoid of possessions” (“निराशीरपरिग्रहः” इत्यादिवचनम्) are not suitable for a householder (न च गृहस्थस्य अनुकूलम्). Hence also the question about “double fall” would be inappropriate if the householder were meant (उभयविभ्रष्टप्रश्नानुपपत्तेः).

Notes: The opponent states that since that karma-phala of nitya-naimttika karma as Karma Yoga is has been offered for Ishvara to attain moksha, so if this grihastha fails in nididhyasana, then the question of him/her losing out on both moksha and punya is valid. Therefore this chapter applies to grihastha only.

Sankaracharya doesn’t refute this argument directly, he goes into qualifications required for meditation as described in verses 6.10 and 6.14. So let’s answer the opponent ourselves. Sankaracharya elsewhere presents a counter-argument stating that Karma Yoga gives chitta-shuddhi along with punya like aamra-vanavat. Mango trees planted as an orchard give mangoes as the main product along with other by-products like shade, twigs as firewood, leaves for decoration, ground water retaining, home for birds and other animals, etc. So also Karma Yoga gives citta-shuddhi as mukhya-phala and by-product, avaantara-phala, as punya.

Sankaracharya then quotes: Lord prescribes renunciation of action (कर्मसंन्यासविधानात्) in verses such as “being alone, controlled mind, not having desires, devoid of possessions” (“एकाकी यतचित्तात्मा निराशीरपरिग्रहः”, 6.10) and “established in a vow of celibacy” (“ब्रह्मचारिव्रते स्थितः”, 6.14). Among these, except for यतचित्तात्मा, all other 4 qualifications required for meditation are feasible only for a sannyasi, but not for a grihastha.

एकाकी - means not just being alone at the time of meditation, it means not having anyone else in life as company. Why so? For meditation being alone is obvious and need not be mentioned as though a company of woman is required like in Vedic karma. So it means being single in life.

निराशीः - having no desires is feasible only for sannyasi. A grihastha has certain desires - either for oneself, if not for the family. A child’s desire becomes a father’s.

अपरिग्रहः - having no possessions is again feasible only for a sannyasi.

ब्रह्मचारिव्रत - the vow of celibacy also is feasible only for a sannyasi.

All these 4 qualifications are applicable for grihastha also if seen as implied meaning:  एकाकी - having the idea of I’m alone, none is mine and I don’t belong to anyone; निराशीः - having no expectations of any results of action; अपरिग्रहः - having the idea that nothing is mine, all is God’s; ब्रह्मचारिव्रत - being celibate in thought and action even while married. But Sankaracharya takes them literally and hence he states these hold for sannyasi alone. He is adhering to sannyasa as given in verses elsewhere:

कौपीनयुगलं वासः कन्थां शीतनिवारिणीम् ।

पादुके चापि गृहीयात् कुर्यान्नान्यस्य सङ्ग्रहम् ॥

कौपीनवन्तः खलु भाग्यवन्तः ॥

Wearing only a pair of loincloths, having a patched cloth to protect from cold, accepting merely sandals, one should not accumulate anything else. Indeed, those who possess only a loincloth are truly fortunate.

सुरमन्दिरतरुमूलनिवासः शय्या भूतलमजिनं वासः ।

सर्वपरिग्रहभोगत्यागः कस्य सुखं न करोति विरागः ॥

Living at the foot of a tree or in a deserted temple, sleeping on the bare ground with a deerskin as clothing, renouncing all possessions and enjoyments—to whom does such dispassion not give happiness?

अनाश्रित इत्यनेन कर्मिण एव संन्यासित्वं योगित्वं च उक्तम् , प्रतिषिद्धं च निरग्नेः अक्रियस्य च संन्यासित्वं योगित्वं चेति चेत् , न ; ध्यानयोगं प्रति बहिरङ्गस्य यतः कर्मणः फलाकाङ्क्षासंन्यासस्तुतिपरत्वात् । न केवलं निरग्निः अक्रियः एव संन्यासी योगी च । किं तर्हि ? कर्म्यपि, कर्मफलासङ्गं संन्यस्य कर्मयोगम् अनुतिष्ठन् सत्त्वशुद्ध्यर्थम् , ‘स संन्यासी च योगी च भवति’ इति स्तूयते । न च एकेन वाक्येन कर्मफलासङ्गसंन्यासस्तुतिः चतुर्थाश्रमप्रतिषेधश्च उपपद्यते । न च प्रसिद्धं निरग्नेः अक्रियस्य परमार्थसंन्यासिनः श्रुतिस्मृतिपुराणेतिहासयोगशास्त्रेषु विहितं संन्यासित्वं योगित्वं च प्रतिषेधति भगवान् । स्ववचनविरोधाच्च — ‘सर्वकर्माणि मनसा संन्सस्य . . . नैव कुर्वन्न कारयन् आस्ते’ (भ. गी. ५ । १३) ‘मौनी सन्तुष्टो येन केनचित् अनिकेतः स्थिरमतिः’ (भ. गी. १२ । १९) ‘विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः’ (भ. गी. २ । ७१) ‘सर्वारम्भपरित्यागी’ (भ. गी. १२ । १६) इति च तत्र तत्र भगवता स्ववचनानि दर्शितानि ; तैः विरुध्येत चतुर्थाश्रमप्रतिषेधः । तस्मात् मुनेः योगम् आरुरुक्षोः प्रतिपन्नगार्हस्थ्यस्य अग्निहोत्रादिकर्म फलनिरपेक्षम् अनुष्ठीयमानं ध्यानयोगारोहणसाधनत्वं सत्त्वशुद्धिद्वारेण प्रतिपद्यते इति ‘स संन्यासी च योगी च’ इति स्तूयते ॥

पूर्वपक्षी - If one argues (इति चेत्) that by this expression (“अनाश्रितः” इत्यनेन 6.1), the Lord declared renunciation and meditation (संन्यासित्वं योगित्वं च उक्तम्) are for a performer of action alone (कर्मिण एव) renunciation and meditation (संन्यासित्वं योगित्वं च) are prohibited  for one not performing ritual actions and the one who refrains from all non-ritualistic actions (प्रतिषिद्धं च निरग्नेः अक्रियस्य च)? 

सिद्धान्ती - No (न). 

1. Because (this verse) (यतः) is meant to praise renunciation of expectation for the results of action (कर्मणः फलाकाङ्क्षासंन्यासस्तुतिपरत्वात्), which is the indirect means (बहिरङ्गस्य) for meditation (ध्यानयोगं प्रति).

2. Not only the one who “does not perform ritualistic actions and one who does not perform non-ritualistic actions also” (न केवलं निरग्निः अक्रियः एव) is a renunciate and a meditator (संन्यासी योगी च), then what (किं तर्हि)? 

3. Even the one engaged in action (कर्म्यपि), who renounces attachment to the results (कर्मफलासङ्गं संन्यस्य), performing karma-yoga (कर्मयोगम् अनुतिष्ठन्) for the sake of purification of mind (सत्त्वशुद्ध्यर्थम्), — “that person becomes both a renunciate and a meditator” (“स संन्यासी च योगी च भवति”) — thus is praised (इति स्तूयते).

4. Nor (न च) is it appropriate that the same single statement (एकेन वाक्येन उपपद्यते) should both praise renunciation of fruit of action (कर्मफलासङ्गसंन्यासस्तुतिः) and simultaneously forbid the fourth āśrama (sannyāsa) (चतुर्थाश्रमप्रतिषेधः).

5. Nor does the Lord (भगवान्) deny the well-known scriptural recognition (न च प्रसिद्धं प्रतिषेधति) of renunciation and meditation (संन्यासित्वं योगित्वं च) of the renunciate without ritualistic action and all actions (निरग्नेः अक्रियस्य परमार्थसंन्यासिनः) in the Śruti, Smṛti, Purāṇa, Itihāsa, and Yoga-śāstras (श्रुतिस्मृतिपुराणेतिहासयोगशास्त्रेषु).

6. And also because it contradicts His own statements (स्ववचनविरोधाच्च) — “Having mentally renounced all actions, one abides at ease, neither acting nor causing others to act” (‘सर्वकर्माणि मनसा संन्यस्य … नैव कुर्वन्न कारयन् आस्ते’. Gītā 5.13), “Silent, content with whatever comes, without a fixed abode, and steady in mind” (‘मौनी सन्तुष्टो येन केनचित् अनिकेतः स्थिरमतिः’ , Gītā 12.19), “That person who abandons all desires and moves about free from longing” (‘विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः’, Gītā 2.71), “One who has renounced all undertakings” (‘सर्वारम्भपरित्यागी’, Gītā 12.16) - And thus, here and there, the Lord’s own statements have pointed out (sannyāsa) (इति च तत्र तत्र भगवता स्ववचनानि दर्शितानि) — by those (statements), the prohibition of the fourth āśrama would be contradicted (तैः विरुध्येत चतुर्थाश्रमप्रतिषेधः).

Therefore (तस्मात्), for the sage (मुनेः), who is desiring to ascend to meditation (योगम् आरुरुक्षोः), who has adopted the householder’s life (प्रतिपन्नगार्हस्थ्यस्य), the performance of obligatory rituals such as Agnihotra (अग्निहोत्रादिकर्म), when performed without attachment to results (फलनिरपेक्षम् अनुष्ठीयमानं), becomes a means (साधनत्वं) to ascend to meditation (ध्यानयोगारोहण) through purification of mind (सत्त्वशुद्धिद्वारेण). Hence (a householder) is praised thus: “That person is both a renunciate and a meditator” (“स संन्यासी च योगी च” इति स्तूयते).

Notes: Since Sankaracharya used verses 6.3, 6.38, 6.10 and 6.14 to argue that 6th chapter is for a sannyasi alone, the opponent now brings another verse which shows grihastha is actually a sannyasi - verse 6.1 which Sri Krishna stated. Sankaracharya states that: 

1. This verse 6.1 is only for praising grihastha to perform Karma Yoga so that they can attain the qualification for taking up sannyasa. 

2. The word “kevalam” is implied with niragnih and akriyah - it means not just these are sannyasis, but also grihastha is a sannyasi. In other words, Krishna is not denying monasticism, but raising the level of a Karma Yoga grihastha to sannyasi in verse 6.1.

3. Krishna only makes grihastha as a gauna-sannyasi, figurative monk. Why? Because a grihastha Karma Yogi gives up all desirables and expectation of results from obligatory actions.

4. A single statement can have only one taatparyam -  essence. It cannot have more than one as it would lead to vakya-bheda-dosha (fault of split statement) according to mimamsa-nyaya. So here tatparyam cannot be both sannyasi-ninda and grihastha-stuti. Since the first three verses of 6th chapter focus on Karma Yoga as a preliminary sadhana for meditation, here grihashta-stuti alone is applicable and not sannyasa-ninda.

5. Moreover, Sri Krishna cannot contradict what Upanishads, Smrtis, etc. state - sannyasa ashrama is needed for moksha. If Sri Krishna does so, then he will be an avatara like Buddha, who will be revered as avatara, but whose philosophy will be ignored as it went against Vedas:

   1. न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः (Kaivalyōpaniṣat 1-3) Immortality is not attained through action, nor through progeny, nor through wealth. It is through renunciation alone that some have realized immortality.

   2. वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगात् यतयः शुद्धसत्त्वाः (Muṇḍakōpaniṣat 3-2-6) Ascetics who have ascertained the truth of Vedānta through knowledge,

   3. purified in mind, attain (that state) through the discipline of renunciation.

   4. पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थाय अथ भिक्षाचर्यं चरन्ति (Br hadāraṇya ōpaniṣat 3-5-1) Having risen above the desire for sons, the desire for wealth, and the desire for worlds, they live the life of mendicancy.

6. Lastly here in Gita itself Krishna has highlighted renunciation of actions as required for moksha:

   1. “Having mentally renounced all actions, one abides at ease, neither acting nor causing others to act” (‘सर्वकर्माणि मनसा संन्यस्य … नैव कुर्वन्न कारयन् आस्ते’. Gītā 5.13), 

   2. “Silent, content with whatever comes, without a fixed abode, and steady in mind” (‘मौनी सन्तुष्टो येन केनचित् अनिकेतः स्थिरमतिः’ , Gītā 12.19),

   3. “That person who abandons all desires and moves about free from longing” (‘विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः’, Gītā 2.71), 

   4. “One who has renounced all undertakings” (‘सर्वारम्भपरित्यागी’, Gītā 12.16) 

श्रीभगवानुवाच ।

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।

स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ ६-१॥

श्रीभगवान् उवाच - कर्मफलम् अनाश्रितः (सन्) यः कार्यम् कर्म करोति सः संन्यासी च योगी च (अस्ति। केवलम्)  निरग्निः (संन्यासी) न (अस्ति।  केवलम्) अक्रियः (योगी) च न (अस्ति) । 

अनाश्रितः = no dependence, कर्मफलम् = results of actions, कार्यम् = obligatory, कर्म = actions, करोति = does, यः = one who, सः = that person, संन्यासी = renunciate, च = and, योगी = meditator, च = and, न = not, निरग्निः = one who doesn’t do rituals that involve fire (renunciate), न = not, च = and, अक्रियः = one with who doesn’t do actions that do not involve fire (meditator)

Sri Bhagavan said: One who does obligatory actions without depending on their results, that person is a renunciate and a meditator, not one who (merely) doesn’t do rituals that involve fire (renunciate) and not one who (merely) doesn’t do actions that do not involve fire (meditator).

श्रीभगवान् – श्रीभगवत्, पुं, प्र, एक

उवाच – वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

अनाश्रितः - अनाश्रित, पुं, प्र, एक, कृदन्तरूपाणि - अन् + आङ् + श्रि + क्त - श्रिञ् सेवायाम् - भ्वादिः - सेट्

कर्मफलम् - कर्मफल, नपुं, द्वि, एक

कार्यम् - कार्य, नपुं, द्वि, एक,कृदन्तरूपाणि - कृ + ण्यत् - डुकृञ् करणे - तनादिः - अनिट्

कर्म - कर्मन्, नपुं, द्वि, एक

करोति - कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक

यः - यद्, पुं, प्र, एक

सः - तत्, पुं, प्र, एक

संन्यासी - संन्यासिन्, पुं, प्र, एक

च - अव्ययम्

योगी - योगिन्, पुं, प्र, एक

च - अव्ययम्

न - अव्ययम्

निरग्निः - निरग्नि, पुं, प्र, एक

न - अव्ययम्

च - अव्ययम्

अक्रियः - अक्रिय, पुं, प्र, एक

अनाश्रितः न आश्रितः अनाश्रितः। किम् कर्मफलं कर्मणां फलं कर्मफलं यत् तदनाश्रितः कर्मफलतृष्णारहित इत्यर्थः। यो हि कर्मफले तृष्णावान् सः कर्मफलमाश्रितो भवति अयं तु तद्विपरीतः अतः अनाश्रितः कर्मफलम्। एवंभूतः सन् कार्यं कर्तव्यंनित्यं काम्यविपरीतम् अग्निहोत्रादिकं कर्म करोति निर्वर्तयति यः कश्चित् ईदृशः कर्मी स कर्म्यन्तरेभ्यो विशिष्यते इत्येवमर्थमाह स संन्यासी च योगी च इति। संन्यासः परित्यागः स यस्यास्ति स संन्यासी च योगी च योगः चित्तसमाधानं स यस्यास्ति स योगी च इति एवंगुणसंपन्नः अयं मन्तव्यः न केवलं निरग्निः अक्रिय एव संन्यासी योगी च इति मन्तव्यः। निर्गताः अग्नयः कर्माङ्गभूताः यस्मात् स निरग्निः अक्रियश्च अनग्निसाधना अपि अविद्यमानाः क्रियाः तपोदानादिकाः यस्य असौ अक्रियः।।ननु च निरग्नेः अक्रियस्यैव श्रुतिस्मृतियोगशास्त्रेषु संन्यासित्वं योगित्वं च प्रसिद्धम्। कथम् इह साग्नेः सक्रियस्य च संन्यासित्वं योगित्वं च अप्रसिद्धमुच्यते इति। नैष दोषः कयाचित् गुणवृत्त्या उभयस्य संपिपादयिषितत्वात्। तत् कथम् कर्मफलसंकल्पसंन्यासात् संन्यासित्वम् योगाङ्गत्वेन च कर्मानुष्ठानात् कर्मफलसंकल्पस्य च चित्तविक्षेपहेतोः परित्यागात् योगित्वं च इति गौणमुभयम् न पुनः मुख्यं संन्यासित्वं योगित्वं च अभिप्रेतमित्येतमर्थँ दर्शयितुमाह

‘अनाश्रितः’ means not depending upon (अनाश्रितः न आश्रितः अनाश्रितः). What (किम्)? कर्मफल is results of action (कर्मणां फलं कर्मफलम्) - not depend upon that (यत् तदनाश्रितः). One who is free from craving for the results of action (कर्मफलतृष्णारहितः) - this is the meaning (इत्यर्थः). For one who has craving for the results of action (यो हि कर्मफले तृष्णावान्), that person is dependent upon the results of action (सः कर्मफलमाश्रितो भवति). But this one, being the opposite of that (अयं तु तद्विपरीतः), therefore, (this person) is not dependent on the results of action (अतः अनाश्रितः कर्मफलम्). Being such (a person) (एवंभूतः सन्), this person  performs actions which are obligatory (कार्यं कर्तव्यं नित्यं कर्म करोति निर्वर्तयति) such as Agnihotra and other rites (अग्निहोत्रादिकं) that are contrary to desire-motivated actions (काम्यविपरीतम्). Whoever such a performer of action may be (यः कश्चित् ईदृशः कर्मी), that doer of action is distinguished from other (desire-motivated) performers of actions (स कर्म्यन्तरेभ्यो विशिष्यते), to convey this meaning, the Lord says (इत्येवमर्थमाह), that person is a renunciate and a meditator (स संन्यासी च योगी च इति).

संन्यासः means renunciation or giving up (परित्यागः), and one who possesses it is a संन्यासी (स यस्यास्ति स संन्यासी). योगः means concentration of mind (चित्तसमाधानं), and one who possesses that is a योगी (स यस्यास्ति स योगी च). Thus one endowed with such qualities (इति एवंगुणसंपन्नः अयं) should be regarded (as both a renunciate and a meditator) (मन्तव्यः), and not merely one who is without the sacred fires or without activity should be regarded as as a renunciate and a meditator (न केवलं निरग्निः अक्रिय एव संन्यासी योगी च इति मन्तव्यः).

निरग्निः is one from whom the ritual fires that are parts of action have departed (निर्गताः अग्नयः कर्माङ्गभूताः यस्मात् स निरग्निः), and अक्रियः is one for whom actions such as austerity, charity, and other ritualistic actions that are devoid of fire are absent (अनग्निसाधना अपि अविद्यमानाः क्रियाः तपोदानादिकाः यस्य असौ अक्रियः).

पूर्वपक्षी - Isn’t renunciation of fire-oriented ritualistic actions and disciplines that are not fire-oriented rituals for a निरग्निः and अक्रियः, respectively, are well known (ननु च निरग्नेः अक्रियस्यैव संन्यासित्वं योगित्वं च प्रसिद्धम्) in scriptures such as Vedas, smritis and those on yoga (श्रुतिस्मृतियोगशास्त्रेषु)? How come then an unpopular notion is said: someone who is engaged in ritualistic actions (साग्नेः) and devoid of disciplines for meditation (सक्रियः) also possesses renunciation (संन्यासित्वं) and meditative nature (योगित्वं)? 

सिद्धान्ती - There is no fault here (नैष दोषः), because of some similarities of both (renunciation - संन्यास and meditation - योग with Karma Yoga) that are desired to be attributed by Sri Krishna (कयाचित् गुणवृत्त्या उभयस्य संपिपादयिषितत्वात्). 

पूर्वपक्षी - How is that (तत् कथम्)? 

सिद्धान्ती - Due to renunciation of expectation for the results of actions (in Karma Yoga, it) is renunciation (कर्मफलसंकल्पसंन्यासात् संन्यासित्वम्). Due to qualification for future meditation by performance of actions (as Karma Yoga) (योगाङ्गत्वेन च कर्मानुष्ठानात्) and due to removal of expectation for the results of actions which are causes for distractions of the mind (कर्मफलसंकल्पस्य च चित्तविक्षेपहेतोः परित्यागात्), (Karma Yoga is also a) meditative discipline (योगित्वं). Both terms (संन्यास and (ध्यान) योग) are intended (for Karma Yoga) only in a secondary sense; not in their primary sense of ‘being a sannyāsī’ or ‘being a dhyāna-yogī.’ To convey this meaning, the Lord says (गौणमुभयम् न पुनः मुख्यं संन्यासित्वं योगित्वं च अभिप्रेतमित्येतमर्थँ दर्शयितुमाह) …

Notes
This verse describes a Karma Yogi and traditionally such a person is a grihastha. अनाश्रितः न आश्रितः - not depending upon, but it implies no craving, because when one depends on something, there is a craving for it. And so the person has no craving for कर्मफल when performing obligatory actions -  कार्यम् कर्म करोति. One must note actions are done with an objective to achieve, these objectives are purely based on savadharma, not raga-dvesha. And once the objective is set, prasada-bhavana, taking the result as a blessing from Ishvara, is invoked towards the result right then, not after attaining the result because by then it is not easy to invoke it.

There are two apparently contradictory statements in the second line of this verse as given below:

1. Statement-1: सः संन्यासी च योगी च  That (Karma Yogi) is a sannyasi (who doesn't indulge in obligatory ritualistic actions) and a meditator (who does not indulge in any action). 

   1. Why is it stated so? 

      1. To differentiate this Karma Yogi from one who is performing desire-oriented actions and thus elevate them.

      2. To motivate someone to perform Karma Yoga so that they can attain the qualification for sannyasa and dhyana yoga later.

   2. In what way is a Karma Yogi like a sannyasi or dhyana yogi? There must be some connection or semblance to assert such a statement.

      1. As a sannyasi - Karma Yogi renounces desirables (kama) and also expectations from results of obligatory  actions (karma-phala-sannyasa) while indulging in obligatory actions. A sannyasi renounces obligatory actions itself (karma-sannyasa). Since the common trait is renunciation for both, a Karma Yogi is called a sannyasi.

      2. As a dhyana yogi - Sankaracharya states this reason:

         1. Due to qualification for future meditation by performance of actions (as Karma Yoga) (योगाङ्गत्वेन च कर्मानुष्ठानात्) and 

         2. Due to removal of expectation for the results of actions which are causes for distractions of the mind (कर्मफलसंकल्पस्य च चित्तविक्षेपहेतोः परित्यागात्), (Karma Yoga is also a) meditative discipline (योगित्वं). 

2. Statement-2: न निरग्निर्न चाक्रियः - A निरग्निः and अक्रियः are not (sannyasi and meditator, respectively). In other words, this statement means a sannyasi is not a sannyasi and so also a meditator not a meditator! First, let’s look at the meaning of निरग्निः and अक्रियः.

A निरग्निः is one from whom the ritual fires that are parts of Vedic and smarta karma have departed (निर्गताः अग्नयः कर्माङ्गभूताः यस्मात् स निरग्निः). This is a vividisha sannyasi who formally renounced everything specifically ritualistic Vedic karma which needs fire, except acquisition of knowledge and abiding by it.

An अक्रियः is one for whom actions such as austerity, charity, and other ritualistic actions that are devoid of fire are absent (अनग्निसाधना अपि अविद्यमानाः क्रियाः तपोदानादिकाः यस्य असौ अक्रियः). This is a meditator who is practising nididhyasana and does not indulge in any action except for body maintenance.

But Sri Krishna states in this verse that both these, निरग्निः and अक्रियः, whcih are commonly meant to be a sannyasi and a meditator, respectively, are actually not those, while a Karma Yogi who is neither a sannyasi nor a meditator is actually both as stated above. Why such a contradictory statement? Sankaracharya gives these arguments to state that Krishna is not undermining a vividisha sannyasi and meditator:

1. The word “केवलम्” (“not just”) is implied along with निरग्निः and अक्रियः in this verse - it means not just these निरग्निः and अक्रियः, who are sannyasis and meditators, respectively, but also a grihastha Karma Yogi is both. In other words, Krishna is not denying monasticism or meditativeness of a sannnyasi and meditator, but raising the level of a Karma Yoga grihastha to those two states.

2. A single statement can have only one taatparyam -  essence or summary. It cannot have more than one as it would lead to vaakya-bheda-dosha (fault of split statement) according to mimamsa-nyaaya. So in this verse taatparyam cannot be both sannyasi-ninda and grihastha-stuti at the same time. Since the first three verses of 6th chapter focus on Karma Yoga as a preliminary sadhana for meditation, here grihashta-stuti alone is applicable and not sannyasa-ninda.

3. Moreover, Sri Krishna cannot contradict what Upanishads, Smrtis, etc. state - sannyasa ashrama is needed for moksha. If Sri Krishna does so, then he will be an avatara like Buddha, who will be revered as avatara, but whose philosophy will be ignored as it went against Vedas:

   1. Na karmaṇā na prajayā dhanēna tyāgēnaikē amrtatvamānaśuḥ (Kaivalyōpaniṣat 1-3)

   2. Vēdāntavijñānasuniścitārthāḥ sannyāsayōgāt yatayaḥ śuddhasattvāḥ (Muṇḍa ōpaniṣat 3-2-6)

   3. Putraiṣaṇāyāśca vittaiṣaṇāyāśca lō aiṣaṇāyāśca vyutthāyātha bhi ṣācaryaṁ caranti (Br hadāraṇya ōpaniṣat 3-5-1)

4. Lastly here in Gita itself Krishna has highlighted renunciation of actions as required for moksha:

   1. “Having mentally renounced all actions, one abides at ease, neither acting nor causing others to act” (‘सर्वकर्माणि मनसा संन्यस्य … नैव कुर्वन्न कारयन् आस्ते’. Gītā 5.13), 

   2. “Silent, content with whatever comes, without a fixed abode, and steady in mind” (‘मौनी सन्तुष्टो येन केनचित् अनिकेतः स्थिरमतिः’ , Gītā 12.19),

   3. “That person who abandons all desires and moves about free from longing” (‘विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः’, Gītā 2.71), 

   4. “One who has renounced all undertakings” (‘सर्वारम्भपरित्यागी’, Gītā 12.16) 

Therefore, the conclusion is that a grihastha is also a sannyasi and a meditator and not just a sannyasi and a meditator as is commonly known.

A bit more detail about grihastha’s association with fires is given below:
Grihastha at the time of wedding kindles a fire for smarta-karma called smarta-agni in which aupasanam is done everyday until sannyasa or death. So this smarta-agani has to be maintained continuously. Within six months after the wedding another fire for srauta-karma called srauta-agni or gārhapatyāgni is kindled. Using this agni all srauta-karma are done and this is also maintained continuously till sannyas or death. The srauta-karma is not done directly in this gārhapatyāgni. Fire from this gārhapatyāgni is taken and in a rectangular homa-kunda a fire is kindled called āhavanīyāgni for daily agnihotra srauta-karma. Similarly, in a semi-circular homa-kunda another fire is lit called dakṣiṇāgni in which shraddha is done as per the occasion. So gārhapatyāgni is maintained continuously from which the other two fires are kindled as per the occasion. If gārhapatyāgni and smarta-agni are lost, then there is a prayschitta karma that needs to be done and fire from another grihastha is borrowed. These Vedic karma need both husband and wife to be participants. The wife helps the husband to maintain these fires and assists in conducting the rituals while the husband performs them, makes other necessary preparations regarding food offering, etc. She also motivates the husband to keep up to this practice. That's why the husband is the driver and wife is the driver of the driver of dharma.

All these karma help in citta-shuddhi for the couple if it is done as Karma Yoga. Mere maintenance of these fires and daily karma itself needs focus and effort, which weakens raga-dvesha to a great extent towards other worldly objects, then what to speak of it done as Kamra Yoga!

Vanaprastha-ashrama has minimal karma and more upasana - japa, parayanam, fasting, studies of scriptures, etc. But even this is not enough as per Advaita Vedanta:

उपासनाश्रितो धर्मो जाते ब्रह्मणि वर्तते । प्रागुत्पत्तेरजं सर्वं तेनासौ कृपणः स्मृतः ॥ माण्डूक्यकारिका ३.१
Worship belongs to the realm of imagined creation; truth is unborn. Remaining confined to worship without realizing non-origination is spiritual poverty.

Every upasana is with a vision that Ishvara is different from me. Hence upasana needs to be transcended to dhyana. Only when sannyasa ashrama is taken up, then all the fires are completely given up including one’s family and home. The notion of “I am individual” itself is worked upon and hence one is then truly said to be in nididhyasana.

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।

न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ ६-२॥

पाण्डव (श्रुतिस्मृतिविदः) यम् संन्यासम् प्राहुः (त्वम्) तम् योगम् इति विद्धि । असंन्यस्तसङ्कल्पः हि कश्चन योगी न भवति । 

यम् = that which, संन्यासम् = renunciation, इति = thus, प्राहुः = say, योगम् = Karma Yoga, तम् = that, विद्धि = you should know, पाण्डव = O Pandava, न = cannot, हि = because, असंन्यस्तसङ्कल्पः = not renounced desire for results of actions, योगी = a person of equanimity, भवति = become, कश्चन = someone

O Pandava! That which (the knowers of scriptures) call renunciation, (you) should know that as Karma Yoga. Because anyone who has not renounced the desire for the result of actions, cannot become a person of equanimity.

यम् - यद्, पुं, द्वि, एक

संन्यासम् - संन्यास, पुं, द्वि, एक

इति - अव्ययम्

प्राहुः - प्र + ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, बहु

योगम् - योग, पुं, द्वि, एक

तम् - तत्, पुं, द्वि, एक

विद्धि - विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, म-पु, एक

पाण्डव - पाण्डव, पुं, सं, एक

न - अव्ययम्

हि - अव्ययम्

असंन्यस्तसङ्कल्पः  - असंन्यस्तसङ्कल्प, पुं, प्र, एक

योगी - योगिन्, पुं, प्र, एक

भवति - भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

कश्चन - कश्चन, पुं, प्र, एक

यं सर्वकर्मतत्फलपरित्यागलक्षणं परमार्थसंन्यासं संन्यासम् इति प्राहुः श्रुतिस्मृतिविदः योगं कर्मानुष्ठानलक्षणं तं परमार्थसंन्यासं विद्धि जानीहि हे पाण्डव। कर्मयोगस्य प्रवृत्तिलक्षणस्य तद्विपरीतेन निवृत्तिलक्षणेन परमार्थसंन्यासेन कीदृशं सामान्यमङ्गीकृत्य तद्भाव उच्यते इत्यपेक्षायाम् इदमुच्यते अस्ति हि परमार्थसंन्यासेन सादृश्यं कर्तृद्वारकं कर्मयोगस्य। यो हि परमार्थसंन्यासी स त्यक्तसर्वकर्मसाधनतया सर्वकर्मतत्फलविषयं संकल्पं प्रवृत्तिहेतुकामकारणं संन्यस्यति। अयमपि कर्मयोगी कर्म कुर्वाण एव फलविषयं संकल्पं संन्यस्यति इत्येतमर्थं दर्शयिष्यन् आह न हि यस्मात् असंन्यस्तसंकल्पः असंन्यस्तः अपरित्यक्तः फलविषयः संकल्पः अभिसंधिः येन सः असंन्यस्तसंकल्पः कश्चन कश्चिदपि कर्मी योगी समाधानवान् भवति न संभवतीत्यर्थः फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्। तस्मात् यः कश्चन कर्मी संन्यस्तफलसंकल्पोभवेत् स योगी समाधानवान् अविक्षिप्तचित्तो भवेत् चित्तविक्षेपहेतोः फलसंकल्पस्य संन्यस्तत्वादित्यभिप्रायः।।एवं परमार्थसंन्यासकर्मयोगयोः कर्तृद्वारकं संन्याससामान्यमपेक्ष्य यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव इति कर्मयोगस्य स्तुत्यर्थं संन्यासत्वम् उक्तम्। ध्यानयोगस्य फलनिरपेक्षः कर्मयोगो बहिरङ्गं साधनमिति तं संन्यासत्वेन स्तुत्वा अधुना कर्मयोगस्य ध्यानयोगसाधनत्वं दर्शयति

Those who are knowers of the scriptures and the Smṛtis (श्रुतिस्मृतिविदः) call that as true renunciation which consists in the abandonment of all actions together with their results (यं सर्वकर्मतत्फलपरित्यागलक्षणं परमार्थसंन्यासं संन्यासम् इति प्राहुः). Karma Yoga, which is a discipline characterized by the performance of action (योगं कर्मानुष्ठानलक्षणं), know that, O Pāṇḍava, to be the true renunciation (तं परमार्थसंन्यासं विद्धि जानीहि हे पाण्डव). When there arises the question as to what common feature can exist between Karma Yoga, which is characterized by action, and true renunciation, which is characterized by withdrawal (from action), this is said (कर्मयोगस्य प्रवृत्तिलक्षणस्य तद्विपरीतेन निवृत्तिलक्षणेन परमार्थसंन्यासेन कीदृशं सामान्यमङ्गीकृत्य तद्भाव उच्यते इत्यपेक्षायाम् इदमुच्यते). There indeed exists a resemblance between Karma Yoga and supreme renunciation with regard to the agent (अस्ति हि परमार्थसंन्यासेन सादृश्यं कर्तृद्वारकं कर्मयोगस्य). For, he who is a true renunciate, along with giving up all means to actions, gives up all expectations connected with actions and their results, which serve as the motive for desire and action (यो हि परमार्थसंन्यासी स त्यक्तसर्वकर्मसाधनतया सर्वकर्मतत्फलविषयं संकल्पं प्रवृत्तिहेतुकामकारणं संन्यस्यति). Likewise, this Karma Yogi also, while performing action, renounces all expectations concerning the results of actions (अयमपि कर्मयोगी कर्म कुर्वाण एव फलविषयं संकल्पं संन्यस्यति). To show this idea it is said: for, since one who is a असंन्यस्तसंकल्पः, one who has not renounced expectation for the result of action is असंन्यस्तसंकल्पः, such a performer of action becoming a tranquil-minded renunciate (jnana yogi) is impossible - this is the meaning (इत्येतमर्थं दर्शयिष्यन् आह न हि यस्मात् असंन्यस्तसंकल्पः असंन्यस्तः अपरित्यक्तः फलविषयः संकल्पः अभिसंधिः येन सः असंन्यस्तसंकल्पः कश्चन कश्चिदपि कर्मी योगी समाधानवान् भवति न संभवतीत्यर्थः), because the expectation for the result of action causes mental distraction (फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्). Therefore, this is the purport: whoever is engaged in action, renounces the expectation for the results (of those actions), that person becomes a one with a steady and undistracted mind due to renunciation of expectation of results that are the cause for mental distractions (तस्मात् यः कश्चन कर्मी संन्यस्तफलसंकल्पो भवेत् स योगी समाधानवान् अविक्षिप्तचित्तो भवेत् चित्तविक्षेपहेतोः फलसंकल्पस्य संन्यस्तत्वादित्यभिप्रायः). Thus, by accepting the common feature of renunciation through the agent between true renunciation and Karma  Yoga (एवं परमार्थसंन्यासकर्मयोगयोः कर्तृद्वारकं संन्याससामान्यमपेक्ष्य), they say you should know that which is renunciation is Karma Yoga (यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव इति), and this renunciation has been stated for the purpose of praising Karma Yoga (कर्मयोगस्य स्तुत्यर्थं संन्यासत्वम् उक्तम्). 

Karma  Yoga, which is activity done without expectation for the result of action, is the means for meditation (ध्यानयोगस्य फलनिरपेक्षः कर्मयोगो बहिरङ्गं साधनम् इति), and having extolled that as renunciation (तं संन्यासत्वेन स्तुत्वा), now the status of Karma Yoga as a means to meditation is shown (अधुना कर्मयोगस्य ध्यानयोगसाधनत्वं दर्शयति).

Notes
The first line reiterates that what is popularly known as sannyasa is also Karma Yoga. This verse confirms what has been implied in the previous verse that Krishna is not undermining sannyasa over Karma Yoga. Also the direct meaning of sannyasa is renunciation of obligatory action and therefore it is the primary sannyasa (mukhya). Renunciation of results of action and desirable objects while indulging in actions as in Karma Yoga is a figurative renunciation or gauna-sannyasa. Since both entail sannyasa nevertheless, they are said to be the same.

The word सङ्कल्प means fanciful notions about pleasurability of an object - also called शोभना-अध्यास. A person sees a certain object or person or situation as pleasurable due to vasanas that seem to be compatible with object characteristics. There is no inherent pleasurability in object - if there was, it should give pleasure always, more of it should be more pleasure and it should be pleasurable to all - since none of these is true one can conclude that there is no pleasure in object. Having known this, the person will drop all notions of objects giving pleasure and only such a person who is said to have attained sadhana-chatushtaya or chitta-shuddhi will qualify to become a yogi. Sankaracharya calls this yogi as: समाधानवान् अविक्षिप्तचित्तो भवेत् चित्तविक्षेपहेतोः फलसंकल्पस्य संन्यस्तत्वादित्यभिप्रायः - one with a steady and undistracted mind due to renunciation of expectation of results that are the cause for mental distractions. Karma Yoga perfection is qualified by these eight gunas:

• Dayā – Compassion; increasing kindness and empathy toward others.

• Kṣamā – Patience; intolerance decreases.

• Anasūyā – Absence of jealousy, fault-finding, or blaming others.

• Śaucam – Cleanliness of body, speech, and mind.

• Anāyāsaḥ – Freedom from stress; calmness of mind reflected in body and speech; inner leisure.

• Kārpaṇyam – Freedom from self-pity; healthy self-esteem without arrogance; freedom from inferiority complex.

• Aspṛhā – Detachment from possessions, family, and worldly ties; readiness for sannyāsa mindset.

• Maṅgalam – Cheerfulness; calm, confident, and positive demeanor.

Sankaracharya uses Anāyāsaḥ as the criterion for perfection of Karma Yoga.

Why is it difficult to practice jnana or dhyana yoga if Karma Yoga is not perfected? Because one who is attracted to objects of the world intensely, will not be intellectually convinced that “I am Brahman” - thereby not attaining paraoxa-jnana. And even if the person is convinced mentally, the person will not be able to abide in that knowledge as in dhyana due to distractions of that pleasurable object. Why? Because there will be expectation of fulfilment by attaining the object of attraction which leads to performance of actions to attain it with the expectation that the results of such actions will be fruitful in obtaining that object and also gaining fulfilment thereby. With such expectations, there is a corresponding anxiety that accompanies it whether one will achieve the desired result of such action. How can such a distracted anxious mind be calm and focus on the Self?

Therefore, only one who has given up pleasurability about objects and attains perfection of Karma Yoga, and can then ascend to the path of jnana and dhyana. 

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।

योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ६-३॥

योगम् आरुरुक्षोः मुनेः कर्म कारणम् उच्यते । तस्य एव योगारूढस्य शमः कारणम् उच्यते। 

आरुरुक्षोः = for one who desires to ascend, मुनेः = for one who has renounced desires for results of actions, योगम् = to meditation, कर्म = action, कारणम् = the means, उच्यते = is said, योगारूढस्य = for one who is established in meditation, तस्य एव = for that very person, शमः = cessation from all actions, कारणम् = means, उच्यते = is said

For one who has renounced desires for results of actions and wishes to ascend (to meditation), Karma Yoga is said to be the means and for that very person (when) established in meditation, cessation from all actions is said to be the means (for liberation).

आरुरुक्षोः - आरुरुक्षु, पुं, ष, एक

मुनेः - मुनि, पुं, ष, एक

योगम् - योग, पुं, द्वि, एक

कर्म - कर्मन्, नपुं, प्र, एक

कारणम् - कारण, नपुं, प्र, एक

उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

योगारूढस्य - योगारूढ, पुं, ष, एक

तस्य - तत्, पुं, ष, एक

एव - अव्ययम्

शमः - शम, पुं, प्र, एक

कारणम् - कारण, नपुं, प्र, एक

उच्यते -  वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

आरुरुक्षोः आरोढुमिच्छतः अनारूढस्य ध्यानयोगे अवस्थातुमशक्तस्यैवेत्यर्थः। कस्य तस्य आरुरुक्षोः मुनेः कर्मफलसंन्यासिन इत्यर्थः। किमारुरुक्षोः योगम्। कर्म कारणं साधनम् उच्यते। योगारूढस्य पुनः तस्यैव शमः उपशमः सर्वकर्मभ्यो निवृत्तिः कारणं योगारूढस्य साधनम् उच्यते इत्यर्थः। यावद्यावत् कर्मभ्यः उपरमते तावत्तावत् निरायासस्य जितेन्द्रियस्य चित्तं समाधीयते। तथा सति स झटिति योगारूढो भवति। तथा चोक्तं व्यासेन नैतादृशं ब्राह्मणस्यास्ति वित्तं यथैकता समता सत्यता च। शीलं स्थितिर्दण्डनिधानमार्जवं ततस्ततश्चोपरमः क्रियाभ्यः (महा0 शान्ति0 175।37) इति।।अथेदानीं कदा योगारूढो भवति इत्युच्यते

For one who desires to ascend (to meditation) (आरुरुक्षोः आरोढुमिच्छतः), that is, for one who has not yet ascended and is unable to remain steady in meditation - this is the meaning (अनारूढस्य ध्यानयोगे अवस्थातुमशक्तस्यैव इत्यर्थः). For whom? For that one who desires to ascend (to meditation) and one who is renouncing (the expectation for) the results of actions - this is the meaning (कस्य तस्य आरुरुक्षोः मुनेः कर्मफलसंन्यासिन इत्यर्थः). To what one desires to ascend to? To meditation (किम् आरुरुक्षोः योगम्)? Karma Yoga is said to be the means (कर्म कारणं साधनम् उच्यते). But again, cessation from all actions is said to be the means (to attain liberation) for that very person who is  established in meditation - this is the meaning (योगारूढस्य पुनः तस्यैव शमः उपशमः सर्वकर्मभ्यो निवृत्तिः कारणं योगारूढस्य साधनम् उच्यते इत्यर्थः).

As long as one refrains from activities (यावद्यावत् कर्मभ्यः उपरमते), so long the mind of such a person who has controlled sense organs will be focussed (in meditation) without effort (तावत्तावत् निरायासस्य जितेन्द्रियस्य चित्तं समाधीयते). When that is so, that person quickly becomes established in meditation (तथा सति स झटिति योगारूढो भवति). Accordingly, this has been said by Vyasa (तथा चोक्तं व्यासेन): “There is no equivalent wealth for a Brāhmaṇa as this: oneness, equanimity, and truthfulness, good character, no hatred, and uprightness and withdrawal from activities” (नैतादृशं ब्राह्मणस्यास्ति वित्तं यथैकता समता सत्यता च। शीलं स्थितिर्दण्डनिधानमार्जवं ततस्ततश्चोपरमः क्रियाभ्यः — महाभारत शान्तिपर्व 175.37 इति).

Now then, when does one become established in meditation? (अथ इदानीं कदा योगारूढो भवति इत्युच्यते).

Notes
Who is a आरुरुक्षु? Sankaracharya states: आरोढुमिच्छन्, अनारूढः, ध्यानयोगे अवस्थातुमशक्तः

1. आरोढुमिच्छन् - one who desires to ascend (to meditation)

2. अनारूढः - one who has not yet ascended (to meditation)

3. ध्यानयोगे अवस्थातुमशक्तः - one who is unable to remain steady in meditation

The above definition of आरुरुक्षु also holds for Jnana Yoga in general as Karma Yoga is sadhana for Jnana Yoga also.

Sankaracharya states मुनिः as कर्मफलसंन्यासी - one who is renouncing (the expectation for) the results of actions.

Hence, the qualification for perfection of Karma Yoga is, one who is:

1. आरुरुक्षु - one who desires to ascend (to meditation) - मुमुम्क्षु is given.

2. मुनिः - one who is renouncing (the expectation for) the results of actions - already performing Karma Yoga.

So a person who is renouncing the expectation for results of actions and who desires to ascend to jnana yoga and then dhyana yoga later, Karma Yoga is the only way.  Renouncing expectations for results of actions is possible only for the one who is practising to see no pleasurability associated with objects. Because seeing pleasurability in objects automatically leads to expectations in results of actions in attaining them. So कर्मफलसंन्यासी as मुनिः in this verse is feasible only if one is संन्यस्तसङ्कल्पः as mentioned in the previous verse and सर्वसङ्कल्पसंन्यासी of the next verse.

Once one is established in nididhyasana, after sravana and manana, i.e. in dhyana yoga, then cessation from all activities is required. This person must then devote all the time to meditation by abiding in Self-knowledge acquired in Jnana Yoga. Activity at this stage is a distraction and the person also will not feel inclined or an urge to indulge in them. This withdrawal includes withdrawal from all activities including even the noble ones like worship, japa, social service, if they keep one with awareness that I am an individual. Sankaracharya states: “There is no equivalent wealth for a Brāhmaṇa as this: oneness, equanimity, and truthfulness, good character, no hatred, and uprightness and withdrawal from activities” (नैतादृशं ब्राह्मणस्यास्ति वित्तं यथैकता समता सत्यता च। शीलं स्थितिर्दण्डनिधानमार्जवं ततस्ततश्चोपरमः क्रियाभ्यः — महाभारत शान्तिपर्व 175.37 इति). So for one who is the path to liberation, having attained chitta-shuddi, devoid of pleasurability in objects, that person must engage in pursuing Self-knowledge and once acquired, abide in it through meditation. In Bhagavad Gītā 18.42, a Brahmana’s nature is described:

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८.४२ ॥

Serenity of mind, self-control, austerity, purity, forbearance, and straightforwardness; knowledge, discriminative understanding, and faith in the Vedas—these are the duties born of one’s own nature for a brāhmaṇa.

That’s why this dhyana yoga was feasible only for a sannyasi in old times who has renounced everything. But nowadays, with Vaidika karma being absent, grihasthas who have retired from actions (either having voluntarily withdrawn or having discharged all their responsibilities) can indulge in this yoga also if they have attained the requisite chitta-shuddhi. Sri Ramakrishna said just like a pregnant woman’s household duties are reduced by mother-in-law so also God reduces a person’s activities at this stage so that one can engage entirely in meditation.

The words तस्यैव - for that very person (who was practicing Karma Yoga earlier) implies that Karma Yoga is a preliminary step to Jnana and Dhyana Yoga. Sankaracharya sticks to his famous standpoint of impossibility of jnana-karma-samuccaya by highlighting these two words in his introduction to this chapter. The argument is these two words imply Karma Yoga and Jnana Yoga as two stages for the same person rather than two parallel practices for the same person at the same stage of life.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।

सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ ६-४॥

यदा हि (योगी) इन्द्रियार्थेषु न अनुषज्जते कर्मसु न (अनुषज्जते च) तदा (सः) सर्वसङ्कल्पसंन्यासी योगारूढः उच्यते । 

यदा = when, हि = verily, न = not, इन्द्रियार्थेषु = in sense objects, न = not, कर्मसु = in actions, अनुषज्जते = attached, सर्वसङ्कल्पसंन्यासी = one who renounced fanciful notions about objects, योगारूढः = established in meditation, तदा = then, उच्यते = is said

When (a meditator) is verily not attached to sense objects and actions, then that person, who renounced fanciful notions about objects, is said to be established in meditation.

यदा - अव्ययम्

हि - अव्ययम्

न - अव्ययम्

इन्द्रियार्थेषु - इन्द्रियार्थ, पुं, स, बहु

कर्मसु - कर्मन्, नपुं, स, बहु

अनुषज्जते - अनु + सस्ज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - षस्जँ गतौ - भ्वादिः, प्र-पु, एक

सर्वसङ्कल्पसंन्यासी - सर्वसङ्कल्पसंन्यासिन्, पुं, प्र, एक

योगारूढः - योगारूढ, पुं, प्र, एक

तदा - अव्ययम्

उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

यदा समाधीयमानचित्तो योगी हि इन्द्रियार्थेषु इन्द्रियाणामर्थाः शब्दादयः तेषु इन्द्रियार्थेषु कर्मसु च नित्यनैमित्तिककाम्यप्रतिषिद्धेषु प्रयोजनाभावबुद्ध्या न अनुषज्जते अनुषङ्गं कर्तव्यताबुद्धिं न करोतीत्यर्थः। सर्वसंकल्पसंन्यासी सर्वान् संकल्पान् इहामुत्रार्थकामहेतून् संन्यसितुं शीलम् अस्य इति सर्वसंकल्पसंन्यासी योगारूढः प्राप्तयोग इत्येतत् तदा तस्मिन् काले उच्यते। सर्वसंकल्पसंन्यासी इति वचनात् सर्वांश्च कामान् सर्वाणि च कर्माणि संन्यस्येदित्यर्थः। संकल्पमूला हि सर्वे कामाः संकल्पमूलः कामो वै यज्ञाः संकल्पसंभवाः (मनु 2।3)। काम जानामि ते मूलं संकल्पात्किल जायसे। न त्वां संकल्पयिष्यामि तेन मे न भविष्यसि (महा0 शान्ति0 177।25) इत्यादिस्मृतेः। सर्वकामपरित्यागे च सर्वकर्मसंन्यासः सिद्धो भवति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते (बृह0 उ0 4।4।5) इत्यादिश्रुतिभ्यः यद्यद्धि कुरुते जन्तुः तत्तत् कामस्य चेष्टितम् (मनु0 2।4) इत्यादिस्मृतिभ्यश्च न्यायाच्च न हि सर्वसंकल्पसंन्यासे कश्चित् स्पन्दितुमपि शक्तः। तस्मात् सर्वसंकल्पसंन्यासी इति वचनात् सर्वान् कामान् सर्वाणि कर्माणि च त्याजयति भगवान्।।यदा एवं योगारूढः तदा तेन आत्मा उद्धृतो भवति संसारादनर्थजातात्। अतः

When the meditator, whose mind becomes composed and steady in meditation (यदा समाधीयमानचित्तो योगी), does not form attachment towards (न अनुषज्जते अनुषङ्गम्) those objects of the senses such as sound, etc. (हि इन्द्रियार्थेषु इन्द्रियाणामर्थाः शब्दादयः तेषु इन्द्रियार्थेषु), nor actions — the obligatory, occasional, desire-motivated, or prohibited ones (कर्मसु च नित्यनैमित्तिककाम्यप्रतिषिद्धेषु) doesn’t think of them to be done (कर्तव्यताबुद्धिं न करोति) due to the understanding that they have no purpose (प्रयोजनाभावबुद्ध्या) - this is the meaning (इत्यर्थः), who has the habit to renounce fanciful notions that are causes for the desires for objects of this world or the next (सर्वसंकल्पसंन्यासी — सर्वान् संकल्पान् इहामुत्रार्थकामहेतून् संन्यसितुं शीलम् अस्य इति सर्वसंकल्पसंन्यासी), at that time, (that meditator) is called योगारूढः, one established in meditation (योगारूढः प्राप्तयोगः इत्येतत् तदा तस्मिन् काले उच्यते). Because of the word सर्वसंकल्पसंन्यासी (सर्वसंकल्पसंन्यासी इति वचनात्), it is implied that the person gives up all desires and all actions - this is the meaning (सर्वांश्च कामान् सर्वाणि च कर्माणि संन्यस्येत इत्यर्थः).

Indeed, all desires are rooted in fanciful notions (संकल्पमूला हि सर्वे कामाः), “Desire arises from fanciful notion and sacrifices, too, are born of fanciful notions” (संकल्पमूलः कामः वै यज्ञाः संकल्पसंभवाः — मनुस्मृति 2.3). Thus it is said: “O desire, I know your cause; you are born of fanciful notions. I shall not form any fanciful notions about you; thus you shall not exist for me” (काम जानामि ते मूलं संकल्पात्किल जायसे। न त्वां संकल्पयिष्यामि तेन मे न भविष्यसि — महाभारत शान्तिपर्व 177.25 इत्यादिस्मृतेः).

And when all desires are renounced, renunciation of all activities is automatically accomplished (सर्वकामपरित्यागे च सर्वकर्मसंन्यासः सिद्धो भवति). From the Upaniṣad: “As is one’s desire, so is one’s will (to do activity); as is one’s will (to do activity), so is one’s activity” (स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते — बृहदारण्यक उपनिषद् 4.4.5 इत्यादिश्रुतिभ्यः). From the Smṛti: “Whatever a being does, that is an expression of desire” (यद्यद्धि कुरुते जन्तुः तत्तत् कामस्य चेष्टितम् — मनुस्मृति 2.4 इत्यादिस्मृतिभ्यः).

By reasoning also (न्यायाच्च), it is clear that one who has renounced all fanciful notions cannot even stir to activity (न हि सर्वसंकल्पसंन्यासे कश्चित् स्पन्दितुमपि शक्तः). Therefore, from the expression “one who has renounced all fanciful notions” (तस्मात् सर्वसंकल्पसंन्यासी इति वचनात्), it follows that the Lord encourages a person to renounce all desires and all activities (सर्वान् कामान् सर्वाणि कर्माणि च त्याजयति भगवान्).

When one is thus established in meditation (यदा एवं योगारूढः), then by that (very fact) uplifts oneself from the bondage of worldly existence which is replete with evils (तदा तेन आत्मा उद्धृतो भवति संसारादनर्थजातात्). Therefore (अतः)…

Notes:
In the previous verse, आरुरुक्षु was defined by Sankaracharya as one who is practising Karma Yoga and has not gained qualification to practice Jnana and Dhyana yoga yet. For such a person Karma Yoga alone is the means to become योगारूढ.

This verse defines  a योगारूढ. Three features of a योगारूढ are given:

• इन्द्रियार्थेषु न अनुषज्जते - one who is not attached to objects. The world appreciates many objects such as gold, bungalow, car, land, a beautiful farm house, what not. This person sees all of these as worthless as droppings of a crow:
  ब्रह्मादिस्थावरान्तेषु वैराग्यं विषयेष्वनु। यथैव काकविष्ठायां वैराग्यं तद्धि निर्मलम्।।4।।
  Just as a crow’s droppings are utterly indifferent to its perch, so should one’s dispassion toward all worldly objects — from Brahmaloka downwards — be completely pure and unaffected. So all desirables are renounced automatically because one sees no value in them, it is not a forcible giving up, but a natural one.

• कर्मसु न अनुषज्जते - one who is not attached to actions. Attachment is absent for both the process of actions and also the results that one accrues by doing them. This person does not see any purpose in considering obligatory - daily and occasional, prohibitory, desire-motivated because the objectives achieved by the successful completion of those actions are already seen as worthless as crow droppings.

This person is therefore, सर्वसङ्कल्पसंन्यासी (संन्यस्तसङ्कल्पः in verse 6.2) - one who has no notion of pleasurability in anything. This includes inanimate objects, people, animals, situations. 

This verse can be meant for a grihastha dhyana yogi also who sees worthlessness in objects and actions yet indulges in actions due to continuity of his/her dharma - obligations towards children or parents, etc. This is the case when grihastha acquired vairagya after marriage. But if this temperament of intense varigaya arises before grihastha ashrama, then such a person usually takes up sannyasa directly. That’s why it is said that dhyana yoga is suited only for a sannyasi because that intense vairagya will render all objectives and actions as worthless and it is difficult to indulge in them even though it be for others’ sake as seen in grihastha ashrama.

Therefore, Sankaracharya argues that a योगारूढ is necessarily a vividisha sannyasi. Why so? He gives two steps:

1. All desires are rooted in fanciful notions which are given up: 

• “Desire arises from fanciful notion and sacrifices, too, are born of fanciful notions” (संकल्पमूलः कामः वै यज्ञाः संकल्पसंभवाः — मनुस्मृति 2.3). 

• “O desire, I know your cause; you are born of fanciful notions. I shall not form any fanciful notions about you; thus you shall not exist for me” (काम जानामि ते मूलं संकल्पात्किल जायसे। न त्वां संकल्पयिष्यामि तेन मे न भविष्यसि — महाभारत शान्तिपर्व 177.25).

• (Not given by Sankaracharya) “Having given up desires born of fanciful notions completely” सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत:  (Gita 6.24). 

2. And when all desires are renounced due to giving up of fanciful notions, then renunciation of all activities automatically follows: 

• “As is one’s desire, so is one’s will (to do activity); as is one’s will (to do activity), so is one’s activity” (स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते — बृहदारण्यक उपनिषद् 4.4.5 इत्यादिश्रुतिभ्यः). 

• “Whatever a being does, that is an expression of desire” (यद्यद्धि कुरुते जन्तुः तत्तत् कामस्य चेष्टितम् — मनुस्मृति 2.4 इत्यादिस्मृतिभ्यः).

• (Not given by Sankaracharya) “What shall we do with children, when for us the Self alone is this world? Such knowers of the Self rise above the desires for progeny, wealth, and worlds, and thereafter live the life of renunciation, living on alms.” किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोक इति; ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति । (Brihhadaranyakopanishad 4.4.21).

Additionally Sankaracharya says: By reasoning also (न्यायाच्च), it is clear that one who has renounced all fanciful notions cannot even stir to activity (न हि सर्वसंकल्पसंन्यासे कश्चित् स्पन्दितुमपि शक्तः). Any activity, be it a simple one like making a tea for oneself to drink or a complex one like getting a job, be it by a jnani or an ajnani, has some motivation behind. Now we need to qualify this motivation whether it is purely selfish to be called a desire or an unselfish one to be called an objective. A jnani’s actions are totally unselfish, because there is no individuality and at there is no obligatory objective either as a jnani is beyond obligations again due to lack of individuality. So we say a jnani is simply doing lokasnagraha as per the will of Ishvara. But for an ajnani, that which fits in one’s svadharma is an objective and is not a binding one such as getting a job for maintaining a family, wanting to study Gita for the goal of moksha, etc. while that which is simply for one’s own happiness through indulgence with the objectdue to seeing it as pleasurable is a desire that binds a person and hence needs to be discarded.

So giving up fanciful notions (सर्वसङ्कल्पसंन्यासी) -> giving up desires (सर्वकामसंन्यासी) -> giving up of actions as formal sannyasa (सर्वकर्मसंन्यासी). Of course this is true in old times, when Vedic karma was prevalent and to indulge in Dhyana yoga completely, one had to give it up (with rare exceptions like Janaka etc.). But in modern times when Vedic karma is no longer prevalent, a grihastha can be internally completely detached towards objects, people and situations with no notion of them being pleasurable, so a dhyana yogi to be a sannyasi, although helpful is not necessary.

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ ६-५॥

आत्मना आत्मानम् उद्धरेत् आत्मानम् न अवसादयेत्। आत्मा एव हि आत्मनः बन्धुः (अस्ति) आत्मा एव आत्मनः रिपुः (अस्ति) । 

उद्धरेत् = should save, आत्मना = by one’s body-mind complex, आत्मानम् = oneself, न = not, आत्मानम् = oneself, अवसादयेत् = should destroy, आत्मा = one’s body-mind complex, एव = alone, हि = because, आत्मनः = one’s, बन्धुः = friend, आत्मा = one’s body-mind complex, एव = alone, रिपुः = enemy, आत्मनः = one’s

One should save oneself by one’s body-mind complex and one should not destroy oneself, because one’s body-mind complex alone is one’s friend and one’s body-mind complex alone is one’s enemy.

उद्धरेत् - उत् + धृ धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - धृङ् अवध्वंसने - भ्वादिः, प्र-पु, एक

आत्मना - आत्मन्, पुं, तृ, एक

आत्मानम् - आत्मन्, पुं, द्वि, एक

न - अव्ययम्

आत्मानम् - आत्मन्, पुं, द्वि, एक

अवसादयेत् - अव + सद् + णिच् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - षदॢँ विशरणगत्यवसादनेषु - भ्वादिः, प्र-पु, एक

आत्मा - आत्मन्, पुं, प्र, एक

एव - अव्ययम्

हि - अव्ययम्

आत्मनः - आत्मन्, पुं, ष, एक

बन्धुः - बन्धु, पुं, प्र, एक

आत्मा - आत्मन्, पुं, प्र, एक

एव - अव्ययम्

रिपुः - रिपु, पुं, प्र, एक

आत्मनः - आत्मन्, पुं, ष, एक

उद्धरेत् संसारसागरे निमग्नम् आत्मना आत्मानं ततः उत् ऊर्ध्वं हरेत् उद्धरेत् योगारूढतामापादयेदित्यर्थः। न आत्मानम् अवसादयेत् न अधः नयेत् न अधः गमयेत्। आत्मैव हि यस्मात् आत्मनः बन्धुः। न हि अन्यः कश्चित् बन्धुः यः संसारमुक्तये भवति। बन्धुरपि तावत् मोक्षं प्रति प्रतिकूल एव स्नेहादिबन्धनायतनत्वात्। तस्मात् युक्तमवधारणम् आत्मैव ह्यात्मनो बन्धुः इति। आत्मैव रिपुः शत्रुः। यः अन्यः अपकारी बाह्यः शत्रुः सोऽपि आत्मप्रयुक्त एवेति युक्तमेव अवधारणम् आत्मैवरिपुरात्मनः इति।।आत्मैव बन्धुः आत्मैव रिपुः आत्मनः इत्युक्तम्। तत्र किंलक्षण आत्मा आत्मनो बन्धुः किंलक्षणो वा आत्मा आत्मनो रिपुः इत्युच्यते

One who is sunk in the ocean of worldly existence (संसारसागरे निमग्नम्), from that one should raise oneself upward by the body-mind complex, bringing oneself to the state of being established in meditation - this is the meaning (उद्धरेत् आत्मना आत्मानं ततः उत् ऊर्ध्वं हरेत् उद्धरेत् योगारूढतामापादयेदित्यर्थः). One should not lead oneself downward, should not bring oneself to degradation (न आत्मानम् अवसादयेत् न अधः नयेत् न अधः गमयेत्). For the body-mind complex alone is the friend of oneself (आत्मैव हि यस्मात् आत्मनः बन्धुः), since there is no other friend who can cause liberation from worldly bondage (न हि अन्यः कश्चित् बन्धुः यः संसारमुक्तये भवति). Even a friend, by being the nature of a receptacle of attachment, is an obstruction with regards to liberation (बन्धुरपि तावत् मोक्षं प्रति प्रतिकूल एव स्नेहादिबन्धनायतनत्वात्). Therefore, the emphasis is appropriate: “The body-mind complex itself is the friend of oneself” (तस्मात् युक्तमवधारणम् आत्मैव ह्यात्मनो बन्धुः इति). The body-mind complex is also the enemy (आत्मैव रिपुः शत्रुः), for even an external enemy, though outwardly harmful, is one’s own making (यः अन्यः अपकारी बाह्यः शत्रुः सोऽपि आत्मप्रयुक्त एव). This emphasis is appropriate: “The body-mind complex itself is the enemy of oneself” (युक्तमेव अवधारणम् आत्मैव रिपुरात्मनः इति).

Thus, it has been said that the body-mind complex is the friend alone and the body-mind complex is the enemy alone of oneself (आत्मैव बन्धुः आत्मैव रिपुः आत्मनः इत्युक्तम्). Now, what kind of body-mind complex is the friend of oneself, and what kind of body-mind complex becomes the enemy of oneself? - it is said (तत्र किंलक्षण आत्मा आत्मनो बन्धुः किंलक्षणो वा आत्मा आत्मनो रिपुः इति उच्यते).

Notes

How to attain that yogarudha state is mentioned in this verse. 

The word आत्मा - in this verse has two meanings. 

• An individual, जीवात्मा. The accusative case of आत्मन् as आत्मानम् implying something to be acted upon and the possessive case आत्मन् as आत्मानः as someone who has upadhis such as body-mind complex to use, both these in the verse refer to the individual.

• A कार्यकरणसङ्घात - the body-mind complex. It is the upadhi for the individual जीवात्मा to use. The instrumental and nominative cases of the word आत्मन्, आत्मना and आत्मा, respectively, in this verse refer to कार्यकरणसङ्घात - the body-mind complex. This meaning of the word आत्मन् as the body-mind complex is given in verse 6.7 (जितात्मा) by Sankaracharya and that same meaning can be applied in the preceding verses such as this one and the next one. 

Some interpretations of this verse define all words of आत्मन् as “oneself” without involving the body-mind complex. Such a general interpretation is vague in my opinion as oneself can mean either the individual or body-mind complex based on the context and specifying each clearly will make this verse more meaningful.

1. By using one's own body-mind complex one has to raise oneself up. उत् ऊर्ध्वं हरेत् उद्धरेत् - raising oneself up is उद्धरेत्. No one can be of any help if one’s own body-mind complex does not agree to go along with whatever help or advice is given by others. It is said, even if Bhagavan, shastra and guru advise a sadhaka what to do to attain moksha, if the sadhaka’s own mind does not cooperate, all that advice is in vain. In fact, this is true for most of us. We have already studied enough to know what to do to attain moksha, yet we lack application due to no cooperation from the mind which still seeks objects for enjoyment. Sometimes, it can even be body pains or illnesses that prevent or make one difficult to do sadhana. So if one has an able body, then one should try best to make the mind amenable to do sadhana because one never knows if in future the discomforts get only worse to prevent us from doing sadhana. By raising oneself up is done in two ways:

   1. Raise yourself to the level of paramartha-satta, sakshi, then all vyavahara does not bind one.

   2. See all entities as mithya, changeful nature and therefore, are of no significance.

The sadhaka and world of objects that one handles, must not belong to the same level of reality, because if they are, then one gets affected by the objects taking them to be real.

Thus one raises oneself to the status of yogarudha:  by perfecting Karma Yoga first, then after sravana and manana, being established in meditation which is the direct means to attain liberation.

So the body-mind complex is a friend (बन्धु) of oneself if it is used to take one to liberation. A sannyasi has no one else to depend upon, not even on Ishvara based on temperament, so a controlled body-mind alone is बन्धु for such a sannyasi. However, a grihastha jnana-yogi may have many relatives, but Sankaracharya says in fact even these relatives are positively obstructions to moksha as those bandhu - relatives are actually bandha - bondages, बन्धत्वात् बन्धुः, a perosn is बन्धुः due to binding nature.

2. By using one’s own body-mind complex one must not degrade oneself. We find hundreds of excuses to not do sadhana, in such a case we are employing body-mind complex not to raise itself, but to remain degraded in this samsara. To degrade oneself means using body-mind complex to indulge in object enjoyment, disregarding the advice given by teacher, shastra, others’ experience that we observed or our own past experience - hence, being a samsari. Such a body-mind complex which one uses to remain in samsara is one’s own enemy. There are external enemies to a person, even those are due to one’s own body-mind complex. Why so? They became or appear as enemies due to one’s own body-mind complex. The reality is Consciousness, but one takes oneself to be an individual in ignorance and identifies with a body-mind complex, and with respect to that one’s own identification with body-mind complex, an enemy is created or perceived to exist. The conclusion is:

   1. There is no enemy for oneself at all as I am Brahman. 

   2. But in ignorance, one identifies with a body-mind complex and if one does not use body-mind complex for gaining Self-Knowledge, then that body-mind complex alone is the enemy 

   3. If you see any other entity as an enemy that is also based on the error of yourself taking to be a body-mind complex.

So the body-mind complex alone is one’s friend and one’s enemy for oneself based on how it is used - a friend if it is used to take one to liberation and enemy if one uses it to be in samsara. There is no other friend or enemy for a sadhaka. The next verse states which type of body-mind complex is the friend and which type is enemy for oneself.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।

अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६-६॥

येन आत्मना आत्मा जितः तस्य आत्मनः आत्मा एव बन्धुः । अनात्मनः तु आत्मा एव शत्रुवत् शत्रुत्वे वर्तेत । 

बन्धुः = friend, आत्मा = the body-mind complex, तस्य आत्मनः = for oneself, येन आत्मना = by which body-mind complex, आत्मा = the body-mind complex, एव = alone, जितः = conquered, अनात्मनः = for one whose body-mind complex is uncontrolled, तु = but, शत्रुत्वे = inimical, वर्तेत = becomes, आत्मा = the body-mind complex, एव = alone, शत्रुवत् = like an enemy

The body-mind complex alone is a friend for oneself by which body-mind complex, the body-mind complex is conquered. But for one whose body-mind complex is uncontrolled, the body-mind complex alone is inimical like an enemy.

बन्धुः - बन्धु, पुं, प्र, एक

आत्मा - आत्मन्, पुं, प्र, एक

आत्मनः - आत्मन्, पुं, ष, एक

तस्य - तद्, पुं, ष, एक

येन - यद्, पुं, तृ, एक

आत्मा - आत्मन्, पुं, प्र, एक

एव - अव्ययम्

आत्मना - आत्मन्, पुं, तृ, एक

जितः - जित, पुं, प्र, एक, कृदन्तरूपाणि - जि + क्त - जि अभिभवे - भ्वादिः - अनिट्

अनात्मनः - अनात्मन्, पुं, ष, एक

तु - अव्ययम्

शत्रुत्वे - शत्रुत्व, नपुं, स, एक

वर्तेत - वृत् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक

आत्मा - आत्मन्, पुं, प्र, एक

एव - अव्ययम्

शत्रुवत् - अव्ययम्

बन्धुः आत्मा आत्मनः तस्य तस्य आत्मनः स आत्मा बन्धुः येन आत्मना आत्मैव जितः आत्मा कार्यकरणसंघातो येन वशीकृतः जितेन्द्रिय इत्यर्थः। अनात्मनस्तु अजितात्मनस्तु शत्रुत्वे शत्रुभावे वर्तेत आत्मैव शत्रुवत् यथा अनात्मा शत्रुः आत्मनः अपकारी तथा आत्मा आत्मन अपकारे वर्तेत इत्यर्थः।।

For that person, that body-mind complex is the friend (बन्धुः आत्मा आत्मनः तस्य तस्य आत्मनः स आत्मा बन्धुः) by which body-mind complex, all organs have been restrained - this is the meaning (येन आत्मना आत्मैव जितः आत्मा कार्यकरणसंघातो येन वशीकृतः जितेन्द्रिय इत्यर्थः). But for one whose body-mind complex is unconquered (अनात्मनस्तु अजितात्मनस्तु), that very body-mind complex acts as an enemy (शत्रुत्वे शत्रुभावे वर्तेत आत्मैव शत्रुवत्). Just as an external enemy harms oneself, so too the (uncontrolled) body-mind-complex harms oneself - this is the meaning (यथा अनात्मा शत्रुः आत्मनः अपकारी तथा आत्मा आत्मन अपकारे वर्तेत इत्यर्थः).

Notes
The previous verse stated that one’s body-mind complex itself is one’s friend and enemy. So which body-mind complex is the friend and which is the enemy for oneself? This verse clarifies that question.

तस्य आत्मनः - for that oneself, that individual. All the other cases of आत्मा in this verse mean the body–mind complex.

आत्मा जितः - the body–mind complex is conquered (the next verse calls it as जिताम्त्मा). This implies the intellect, mind, sense organs and the body of the body-mind complex are perfectly under control. How are they to be brought under control? 

आत्मना with one’s own body–mind complex. One’s own body-mind complex must be used to control one’s own body-mind complex. 

In verse 3.42, a superiority hierarchy within the body-mind complex and the Self was given: the Self > intellect > mind > sense organs > body. A controller cannot belong to the same level as the governed, and so this superiority hierarchy establishes controller-controlled relationship as a chain of command: intellect controls the mind, the mind controls the sense organs and the organs control the body. The purpose of control is to achieve the goal of liberation. The tendency of each entity in the body-mind complex to indulge with its corresponding object is curbed by using the appropriate controller within the body-mind complex, the immediately preceding entity in that superiority hierarchy given above. For example, the eye may want to see certain objects, the mind curbs it from indulging in it. Such indulgence aggrandises one’s incorrect awareness of individuality and therefore, perpetuates samsara. Hence the control of the body-mind complex is emphasized.

In the superiority hierarchy of the body-mind complex, Self which is beyond body-mind complex, is the most superior, in fact it does not even belong to the material or inert realm of body-mind complex as it is Consciousness. Only by resorting to it, i.e., realizing that one’s identity is Brahman, can the whole body-mind complex be actually controlled. Such a controlled body-mind complex with focus on the goal of liberation is a friend - आत्मा एव बन्धुः.

The same principle is reiterated in 7.4–5, where Kṛṣṇa distinguishes Apara Prakṛti, the aggregate of body, mind, and intellect, from Para Prakṛti, the higher principle by which the world is sustained. At the individual level, this Para Prakṛti is the Sākṣī, independent of the body–mind complex. Together, these verses reinforce the teaching of 6.6: mastery of the mind is possible only by appealing to that which is free of the mind, namely the witnessing consciousness.

However, when identification remains with the governed instrument, the body–mind complex, then one looks for object enjoyment iving up the goal of liberation. Such a body-mind complex, since it keeps one in misery of samsara, not being beneficial, is like an enemy for the individual just as an external enemy likes to keep one in misery always. Sankaracharya states अनात्मा as अजितात्मा - that body-mind complex which is not under one’s control. Whatever is not under one’s control is said to be absent or non-existent. In Kathopanishad (1.3.7) an uncontrolled mind is called अमनस्कः - as though the mind isn’t there.

Kathopanishad presents the body-mind complex as a chariot describing a perfectly controlled and uncontrolled body-mind complex as follows:

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा ।
तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥१.३.६॥
But the one with a discriminating intellect (between beneficial and pleasurable) has a focussed mind with controlled senses always like the good horses of a charioteer.

A body-mind complex under perfect control has these three: विज्ञानवान् बुद्धिः - an intellect that discriminates between real and unreal, युक्तम् मनः -  mind under control and focussed on the goal, वश्यानि इन्द्रियाणि - the sense organs under control - such a body-mind complex is a friend for oneself.

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥१.३.५॥

But the one with a non-discriminating intellect (between beneficial and pleasurable) has an unfocussed mind with uncontrolled senses always like the wicked horses of a charioteer.

A body-mind complex not under control has these three: अविज्ञानवान् बुद्धिः - an intellect that doesn’t discriminate between real and unreal, अयुक्तम् मनः - a  mind not under control and not focussed on the goal, अवश्यानि इन्द्रियाणि - the sense organs not under control - such a body-mind complex is an enemy for oneself.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।

शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ ६-७॥

जितात्मनः प्रशान्तस्य परमात्मा समाहितः शीतोष्णसुखदुःखेषु तथा मानापमानयोः (समः स्यात् च)। 

जितात्मनः = for one who has conquered the body-mind complex, प्रशान्तस्य = for one who is serene, परमात्मा समाहितः = one who abides in the Supreme Self, शीतोष्णसुखदुःखेषु = in cold-heat-happiness-sorrow, तथा = and, मानापमानयोः = in honor and dishonor

For one: who has conquered the body-mind complex and who is serene, the Supreme Self is a direct experience. (For such a person, there is sameness) in cold-heat, happiness-sorrow and in honor-dishonor.

जितात्मनः - जितात्मन्, पुं, ष, एक

प्रशान्तस्य - प्रशान्त, पुं, ष, एक

परमात्मा - परमात्मन्, पुं, प्र, एक

समाहितः - समाहित, पुं, प्र, एक, कृदन्तरूपाणि - सम् + आङ् + धा + क्त - डुधाञ् धारणपोषणयोः दान इत्यप्येके - जुहोत्यादिः - अनिट्

शीतोष्णसुखदुःखेषु - शीतोष्णसुखदुःख, नपुं, स, बहु

तथा - अव्ययम्

मानापमानयोः - मान + अपमान, पुं, स, द्वि

जितात्मनः कार्यकरणसंघात आत्मा जितो येन सः जितात्मा तस्य जितात्मनः प्रशान्तस्य प्रसन्नान्तःकरणस्य सतः संन्यासिनः परमात्मा समाहितः साक्षादात्मभावेन वर्तते इत्यर्थः। किञ्च शीतोष्णसुखदुःखेषु तथा माने अपमाने च मानापमानयोः पूजापरिभवयोः समः स्यात्।।

जितात्मा is one by whom the body–mind complex has been controlled, for that जितात्मा (जितात्मनः कार्यकरणसंघात आत्मा जितो येन सः जितात्मा तस्य जितात्मनः), for the one whose mind is serene being a renunciate (प्रशान्तस्य प्रसन्नान्तःकरणस्य सतः संन्यासिनः), the Supreme Self is a direct experience - this is the meaning (परमात्मा समाहितः साक्षादात्मभावेन वर्तते इत्यर्थः), for such a person there is sameness (समः स्यात्) in heat and cold, pleasure and pain (शीतोष्णसुखदुःखेषु), in honor and dishonor (माने अपमाने च), and in reverence and disrespect (मानापमानयोः पूजापरिभवयोः).

Notes

The jnani who has realised Brahman through meditation is described in this verse. A jnani is:

1. जितात्मा - one whose body-mind complex is under perfect control as described in the previous verse.

2. प्रशान्तः - the person is calm and poised due to no anxiety about anything to be achieved - due to no sankalpa (fanciful notions0, no vishaya-bhoga-trshnaa (desire for objects), no kama-sahita-karma (no actions to obtain objects as sources of joy through indulgence), no karma-phala-apeksha (no seeking of particular results of actions).

For such a person in every situation, the Supreme Self, Consciousness, as one’s true nature is the awareness - परमात्मा समाहितः. Alternatively, it can also mean one who has those two characteristics as a sadhaka, will realise the Self.

A few experiences of the body-mind complex are described in this verse as an illustration:

1. शीतोष्ण - heat and cold. Heat and cold are not always pleasurable or painful - they are dependent on the conditions of the environment. In peak summer, cold is preferred and in peak winters, heat is preferred. And they affect the body directly. So this dual experience of heat and cold represent all bodily or physical experiences that are sometimes pleasurable and sometimes painful.

2. सुखदुःख - happiness and sorrow. Happiness is always pleasurable and sorrow is always painful, there is no variation in this unlike the physical experiences. These two are experienced by the mind as a reaction to physical experiences or internally within by thoughts

3. मानापमान - honour and dishonour. This is experienced by a sense of identification with who I am and hence they both represent the experiences that boost the ego or hurt the ego. 

These three represent the experiences of the entire body-mind complex. 

In all the experiences of the body-mind complex, the awareness of oneness and pervasiveness of the Self is ever there for a jnani. Samatva buddhi - equipoise and abidance in the Self  of a jnani in every situation is highlighted in this verse.

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।

युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ६-८॥

ज्ञानविज्ञानतृप्तात्मा कूटस्थः विजितेन्द्रियः समलोष्टाश्मकाञ्चनःयोगी युक्तः इति उच्यते। 

ज्ञानविज्ञानतृप्तात्मा = one whose mind is satisfied in knowledge (paroksha jnana) and wisdom (aparoksha jnana), कूटस्थः = one who is unshakeable, विजितेन्द्रियः = one who has conquered all organs, युक्तः = abiding in the Self, इति = such a person, उच्यते = is said, योगी = meditator, समलोष्टाश्मकाञ्चनः = one for whom lumps of clay, stone, and gold are all alike

The meditator, whose mind is satisfied in knowledge (paroksha jnana) and wisdom (aparoksha jnana), who is unshakeable, who has conquered all organs, for whom lumps of clay, stone, and gold are all alike, such a person is said to be abiding in the Self.

ज्ञानविज्ञानतृप्तात्मा - ज्ञानविज्ञानतृप्तात्मन्, पुं, प्र, एक

कूटस्थः - कूटस्थ, पुं, प्र, एक

विजितेन्द्रियः - विजित + इन्द्रिय, पुं, प्र, एक

युक्तः - युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजिँर् योगे - रुधादिः - अनिट्

इति - अव्ययम्

उच्यते - वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

योगी - योगिन्, पुं, प्र, एक

समलोष्टाश्मकाञ्चनः - समलोष्टाश्मकाञ्चन, पुं, प्र, एक

ज्ञानविज्ञानतृप्तात्मा ज्ञानं शास्त्रोक्तपदार्थानां परिज्ञानम् विज्ञानं तु शास्त्रतो ज्ञातानां तथैव स्वानुभवकरणम् ताभ्यां ज्ञानविज्ञानाभ्यां तृप्तः संजातालंप्रत्ययः आत्मा अन्तःकरणं यस्य सः ज्ञानविज्ञानतृप्तात्मा कूटस्थः अप्रकम्प्यः भवति इत्यर्थः विजितेन्द्रियश्च। य ईदृशः युक्तः समाहितः इति स उच्यते कथ्यते। स योगी समलोष्टाश्मकाञ्चनः लोष्टाश्मकाञ्चनानि समानि यस्य सः समलोष्टाश्मकाञ्चनः।।किञ्च

Knowledge (ज्ञानं) is the clear understanding of the words of the scriptures (शास्त्रोक्तपदार्थानां परिज्ञानम्), and wisdom (विज्ञानं) is the one’s own direct experience of those words from scriptures (शास्त्रतो ज्ञातानां तथैव स्वानुभवकरणम्). Satisfied through those knowledge and wisdom (ताभ्यां ज्ञानविज्ञानाभ्यां तृप्तः), the mind of such a person, who is endowed with this perception (संजातालंप्रत्ययः), is ज्ञानविज्ञानतृप्तात्मा, is unshakable and master of the organs (कूटस्थः अप्रकम्प्यः विजितेन्द्रियश्च). He who is thus, is said to be abiding in Self (य ईदृशः युक्तः समाहितः इति स उच्यते कथ्यते). Such a Yogi is समलोष्टाश्मकाञ्चनः (स योगी समलोष्टाश्मकाञ्चनः) - one for whom lumps of clay, stone, and gold are all alike (लोष्टाश्मकाञ्चनानि समानि यस्य सः समलोष्टाश्मकाञ्चनः).

Notes:
Continuing from the previous verse the characteristics of a meditator, who is a jnani, are further enumerated in this verse. The meditator, योगी, who has these characteristics:

• ज्ञानविज्ञानतृप्तात्मा ज्ञानविज्ञानाभ्यां तृप्तः संजातालंप्रत्ययः आत्मा अन्तःकरणं यस्य सः ज्ञानविज्ञानतृप्तात्मा - Whose mind is satisfied in the knowledge of the scriptures and wisdom attained by abiding in it. ज्ञानं is शास्त्रोक्तपदार्थानां परिज्ञानम् clear understanding of the words of the scriptures. 

  • There is a crystal clear understanding of what is Brahman, my true nature. The mahavakyas are understood very well. And one not only understands it but also is convinced that this is the truth. Sravana results in tatparya-nirnaya, clear understanding of the essence of scriptures and manana results in sanshaya-nasha, removal of all doubts of what has been understood. This is attainment of ज्ञान. 

  • विज्ञान is शास्त्रतो ज्ञातानां तथैव स्वानुभवकरणम् - one’s own direct experience of those words from scriptures. Note that this is not anubhava (experience) as an object, but directly as I - aparoxa, without any medium of senses and mind. Nididhyasana or dhyana results in this aparoxa-anubhava.

A mind is fulfilled by both this knowledge and direct awareness of the same. This fulfillment implies bliss, there is no sense of lacking anything, and hence no notion of even wanting something. An example is: there is no inclination to have anything delicious after one has eaten a delicious meal full to the stomach. All object experiences seem to be insignificant to the bliss that one feels within. The words such as आत्मरतिः, आत्मतृप्तः, आत्मनि संतूष्टः (verse 3.17) have been given to describe this state.

• कूटस्थः अप्रकम्प्यः भवति is unshakeable - who is unshakeable from the awareness that I am Brahman. कूट means deception or heap. कूटस्थः can mean the Self (“that upon which deception exists”, verse 12.3), and it can also mean Maya (“that which exists as deception”, verse 15.16). Here, कूटस्थः means “unshakeable”, like a heap. This is an adjective for awareness that I am Brahman. That’s why an anvil is also called कूटस्थः  because it does not change its shape or form even though other pieces are worked upon it.

• विजितेन्द्रियः - whose organs and mind are under control - they are not seeking their corresponding objects as sources of enjoyment due to inner complete fulfillment. Verse 6.6 had आत्मैव जितः and verse 6.7 had जितात्मा - this is similar to those words.

• समलोष्टाश्मकाञ्चनः लोष्टाश्मकाञ्चनानि समानि यस्य सः समलोष्टाश्मकाञ्चनः for whom the lumps of clay, stone, and gold are all alike - the continuous awareness of the sameness of Brahman as Existence in all and which is also I.

Such a person is युक्तः - always abiding in the Self.

There is a similarity with the previous verse: 

• जितात्मा = विजितेन्द्रियः, 

• प्रशान्तः = ज्ञानविज्ञानतृप्तात्मा, 

• परमात्मा समाहितः = कूटस्थः, 

• शीतोष्णसुखदुःखेषु तथा मानापमानयोः (समः स्यात्) = समलोष्टाश्मकाञ्चनः. 

The only difference is the equanimity in the previous verse was in situations, here it is presented as towards objects. The next verse is equanimity towards people - hence no attachment or craving towards objects, people and situations is the message.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।

साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ६-९॥

समबुद्धिः सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु साधुषु पापेषु अपि च विशिष्यते । 

सुहृन्-मित्र-अरि-उदासीन-मध्यस्थ-द्वेष्य-बन्धुषु = among well-wishers, friends, enemies, neutrals, mediators, disagreeable people, and relatives, साधुषु = among good people, अपि = also, च = and, पापेषु =among sinners, समबुद्धिः = one whose mind is unperturbed,  विशिष्यते = excels.

The one whose mind is unperturbed among well-wishers, friends, enemies, neutrals, mediators, disagreeable people, and relatives, also among good people and sinners, excels.

सुहृत्‌मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु - सुहृत्‌मित्रार्युदासीनमध्यस्थद्वेष्यबन्धु, पुं, स, बहु

साधुषु - साधु, पुं, स, बहु

अपि - अव्ययम्

च - अव्ययम्

पापेषु - पाप, पुं, स, बहु

समबुद्धिः - समबुद्धि, स्त्री, प्र, एक

विशिष्यते - वि + शास् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - शासुँ अनुशिष्टौ - अदादिः, प्र-पु, एक

सुहृत् इत्यादिश्लोकार्धम् एकं पदम्। सुहृत् इति प्रत्युपकारमनपेक्ष्य उपकर्ता मित्रं स्नेहवान् अरिः शत्रुः उदासीनः न कस्यचित् पक्षं भजते मध्यस्थः यो विरुद्धयोः उभयोः हितैषी द्वेष्यः आत्मनः अप्रियः बन्धुः संबन्धी इत्येतेषु साधुषु शास्त्रानुवर्तिषु अपि च पापेषु प्रतिषिद्धकारिषु सर्वेषु एतेषु समबुद्धिः कः किंकर्मा इत्यव्यापृतबुद्धिरित्यर्थः। विशिष्यतेविमुच्यते इति वा पाठान्तरम्। योगारूढानां सर्वेषाम् अयम् उत्तम इत्यर्थः।।अत एवमुत्तमफलप्राप्तये

Half the verse beginning with सुहृत् is one word (सुहृत् इत्यादिश्लोकार्धम् एकं पदम्). सुहृत् - one who helps without expecting any return (सुहृत् इति प्रत्युपकारमनपेक्ष्य उपकर्ता), मित्रं - an affectionate one (स्नेहवान्), अरिः - an enemy (शत्रुः), उदासीनः - an indifferent person who does not take anyone’s side (न कस्यचित् पक्षं भजते), मध्यस्थः - one who wishes well of both opposing parties (यो विरुद्धयोः उभयोः हितैषी), द्वेष्यः - one who is disagreeable to oneself (आत्मनः अप्रियः), बन्धुः -  a kinsman (संबन्धी), among all these, both in the good who follow the scriptures and also in the wicked who act against injunctions (इत्येतेषु साधुषु शास्त्रानुवर्तिषु अपि च पापेषु प्रतिषिद्धकारिषु), one who maintains an equanimity towards all of them (सर्वेषु एतेषु समबुद्धिः), one whose mind is unperturbed without notions of “who is who” or “what should be done” - this is the meaning (कः किंकर्मा इति अव्यापृतबुद्धिः इत्यर्थः). There is also a variant reading “विशिष्यते” or “विमुच्यते.” (विशिष्यते विमुच्यते इति वा पाठान्तरम्). This equanimity is the highest state among all who are established in yoga - this is the meaning (योगारूढानां सर्वेषाम् अयम् उत्तम इत्यर्थः). Therefore, in this way for attaining this supreme result (अत एवम् उत्तमफलप्राप्तये).

Notes

The equanimity of jnani, which was presented previously towards various situations (verse 6.8), inanimate objects (verse 6.9),  is now presented towards various people that one interacts with.

1. सुहृत् - प्रत्युपकारमनपेक्ष्य उपकर्ता one who helps without expecting any return 

2. मित्रं - स्नेहवान् an affectionate one who is close

3. अरिः - शत्रुः an enemy who causes harm

4. उदासीनः - न कस्यचित् पक्षं भजते an indifferent person who does not take anyone’s side, a neutral person indifferent

5. मध्यस्थः - यो विरुद्धयोः उभयोः हितैषी one who wishes well of both opposing parties, unlike उदासीनः, this person is actively involved and engaged with us with no  feelings.

6. द्वेष्यः - आत्मनः अप्रियः - one who is disagreeable to us,

7. बन्धुः - संबन्धी -  a kinsman includes all relatives, one’s own family.

8. साधुषु अपि च पापेषु - इत्येतेषु साधुषु शास्त्रानुवर्तिषु अपि च पापेषु प्रतिषिद्धकारिषु among all these, both in the good who follow the scriptures and also in the wicked who act against injunctions. This is a bit odd, one must be equipoise for those who are dharmic, sattvic and spiritually oriented and also to those who are cruel, adharmic, totally materialistic. This has been given in verse 5.18 as equanimity towards brahmana and shvapaaka also. Equanimity doesn’t mean the jnani addresses them in an equally respectful way, it means the jnani accords them appropriate respect as needed, but also has the awareness of unity as the Self in true sense.

What is the test of equanimity - not thinking about anything or anyone when it is not needed. If there is a thought that one carries about an object/person/situation even when not required, know that one is attached to that object/person/situation. Attachment breaks down equanimity. Attachment stems from individuality and since jnani has no individuality, that’s why jnani has equanimity. That’s why a samsari has a stressful life while a jnani has a peaceful and calm mind.

With verses 6.7-9, the message given is that a jnani has no attachment or craving towards objects, people and situations is the message. So even a sadhaka must cultivate the same.

Samatva or equanimity in Karma Yoga is different from that of a jnani: In Karma Yoga, equanimity comes from two aspects: looking at mithyatva (changeful nature) of objects, people and situations and considering all these as blessings by Ishvara. The individuality is still intact in a Karma Yogi. In a jnani, there is no awareness of such individuality, and the equanimity stems from the awareness that all is I alone, the characteristic differentiating details are merely a superimposition.

योगी युञ्जीत सततमात्मानं रहसि स्थितः ।

एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ ६-१०॥

योगी रहसि स्थितः एकाकी यतचित्तात्मा निराशीः अपरिग्रहः (च सन्) सततम् आत्मानम् युञ्जीत ।  

योगी = the meditator, युञ्जीत = should focus, सततम् = always, आत्मानम् = the mind, रहसि स्थितः = in a solitary place, एकाकी = alone, यतचित्तात्मा = one whose body and mind are controlled, निराशीः = one with no expectations, अपरिग्रहः = one with no material possessions

The meditator, seated in a solitary place, alone, with body and mind controlled, with no expectations and with no material possessions, should always focus the mind (on the Self).

योगी – योगिन्, पुं, प्र, एक

युञ्जीत – युज् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् युजिँर् योगे - रुधादिः, प्र-पु, एक

सततम् – अव्ययम्

आत्मानम् – आत्मन्, पुं, द्वि, एक

रहसि – रहस्, नपुं, स, एक

स्थितः – स्थित, पुं, प्र, एक, कृदन्तरूपाणि - स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

एकाकी – एकाकिन्, पुं, प्र, एक

यतचित्तात्मा – यतचित्तात्मन्, पुं, प्र, एक

निराशीः – निराशीस्, पुं, प्र, एक

अपरिग्रहः – अपरिग्रह, पुं, प्र, एक

योगी ध्यायी युञ्जीत समादध्यात् सततं सर्वदा आत्मानम् अन्तःकरणं रहसि एकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायः। रहसि स्थितः एकाकी च इति विशेषणात् संन्यासं कृत्वा इत्यर्थः। यतचित्तात्मा चित्तम् अन्तःकरणम् आत्मा देहश्च संयतौ यस्य सः यतचित्तात्मा निराशीः वीततृष्णः अपरिग्रहः परिग्रहरहितश्चेत्यर्थः। संन्यासित्वेऽपि त्यक्तसर्वपरिग्रहः सन् युञ्जीत इत्यर्थः।।अथेदानीं योगं युञ्जतः आसनाहारविहारादीनां योगसाधनत्वेन नियमो वक्तव्यः प्राप्तयोगस्य लक्षणं तत्फलादि च इत्यत आरभ्यते। तत्र आसनमेव तावत् प्रथममुच्यते

The meditator should always concentrate one’s mind on the Self (योगी ध्यायी युञ्जीत समादध्यात् सततं सर्वदा आत्मानम्). Being established in solitude in a mountain cave, etc., the person remains alone without companions (रहसि एकान्ते गिरिगुहादौ स्थितः सन् एकाकी असहायः). Since he is described as one dwelling in solitude and without companions, it implies that he has taken to renunciation - this is the meaning (रहसि स्थितः एकाकी च इति विशेषणात् संन्यासं कृत्वा इत्यर्थः). This person is यतचित्तात्मा - one whose mind and body are controlled (यतचित्तात्मा चित्तम् अन्तःकरणम् आत्मा देहश्च संयतौ यस्य सः यतचित्तात्मा), free of craving (निराशीः वीततृष्णः), and devoid of possessions - this is the meaning (अपरिग्रहः परिग्रहरहितश्च इत्यर्थः). Even though being one with renunciation, one should abandon all possessions and engage in meditation - this is the meaning (संन्यासित्वेऽपि त्यक्तसर्वपरिग्रहः सन् युञ्जीत इत्यर्थः). 

Now, for one who is practicing meditation, the regulation of posture, food, recreation, and other such disciplines conducive for meditation, as well as the characteristics of one who has attained meditation and its results, are described (अथ इदानीं योगं युञ्जतः आसनाहारविहारादीनां योगसाधनत्वेन नियमः वक्तव्यः प्राप्तयोगस्य लक्षणं तत्फलादि च इत्यतः आरभ्यते). Among these, posture (āsana) is mentioned first (तत्र आसनमेव तावत् प्रथमम् उच्यते).

Notes

This verse gives general conditions required for one to be a meditator. 

Sankaracharya considers these conditions literally and therefore, concludes that a meditator has to be a sannyasi. He  states as follows: 

1. रहसि स्थितः एकान्ते गिरिगुहादौ - seated in a mountain cave, etc. alone

2. एकाकी असहायः - without any support such as wife, family, etc. Must be single.

3. यतचित्तात्मा चित्तम् अन्तःकरणम् आत्मा देहश्च संयतौ यस्य सः यतचित्तात्मा one whose mind and body are controlled - the mind is not having any thoughts about objects/people/situations and the body is well controlled to be able to meditate.

4. निराशीः वीततृष्णः free of craving for any enjoyments from objects/people/situations. If one is निराशीः then यतचित्तात्मा follows.

5. अपरिग्रहः परिग्रहरहितः संन्यासित्वेऽपि त्यक्तसर्वपरिग्रहः devoid of possessions having nothing except basic clothing, housing and food. Even being in sannyasa, some may acquire things, so one must guard against that.

सततम् आत्मानम् युञ्जीत सन् युञ्जीत one should engage in meditation always

One can extend these conditions as applicable to grihastha also:

1. रहसि स्थितः - being in solitude whenever meditating

2. एकाकी - without the notion of having a family, a mere role of a caretaker rather than having a notion of mine, or deriving any emotional support from it.

3. यतचित्तात्मा one whose mind and body are controlled - the mind is not having any thoughts about objects/people/situations and the body is well controlled to be able to meditate. This is the same as for a sannyasi.

4. निराशीः वीततृष्णः free of craving for any enjoyments from objects/people/situations. If one is निराशीः then यतचित्तात्मा follows. This is the same as for a sannyasi.

5. अपरिग्रहः - devoid of notion of having any possessions, mindset of simply being at trustee of God’s possessions.

सततम् आत्मानम् युञ्जीत सन् युञ्जीत one should engage in meditation. This is the same as for a sannyasi.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ६-११॥

शुचौ देशे चैलाजिनकुशोत्तरम्  न अत्युच्छ्रितम् न अतिनीचम् आत्मनः आसनम् स्थिरम् प्रतिष्ठाप्य …

शुचौ देशे = in a clean place, प्रतिष्ठाप्य = having established, स्थिरम् = stable, आसनम् = seat, आत्मनः = one’s own, न = not, अत्युच्छ्रितम् = too high, न = not, अतिनीचम् = too low, चैलाजिनकुशोत्तरम् = grass, skin and cloth one above the other

In a clean place, having established one’s own stable seat of grass, skin and cloth one above the other, placed not too high or not too low …

शुचौ – शुचि, पुं, स, एक

देशे – देश, पुं, स, एक

प्रतिष्ठाप्य – अव्ययम्, कृदन्तरूपाणि - प्रति + स्था + णिच् + यत् - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

स्थिरम् – स्थिर, नपुं, द्वि, एक

आसनम् – आसन, नपुं, द्वि, एक

आत्मनः – आत्मन्, पुं, ष, एक

न – अव्ययम्

अत्युच्छ्रितम् – अत्युच्छ्रित, नपुं, द्वि, एक

न – अव्ययम्

अतिनीचम् – अतिनीच, नपुं, द्वि, एक

चैलाजिनकुशोत्तरम् – चैलाजिनकुशोत्तर, नपुं, द्वि, एक

शुचौ शुद्धे विविक्ते स्वभावतः संस्कारतो वा देशे स्थाने प्रतिष्ठाप्य स्थिरम् अचलम् आत्मनः आसनं नात्युच्छ्रितं नातीवउच्छ्रितं न अपि अतिनीचम् तच्च चैलाजिनकुशोत्तरं चैलम् अजिनं कुशाश्च उत्तरे यस्मिन् आसने तत् आसनं चैलाजिनकुशोत्तरम्। पाठक्रमाद्विपरीतः अत्र क्रमः चैलादीनाम्।।प्रतिष्ठाप्य किम्

In a clean and pure place, either naturally or through preparation, one should establish a steady seat for oneself (शुचौ शुद्धे विविक्ते स्वभावतः संस्कारतो वा देशे स्थाने प्रतिष्ठाप्य स्थिरम् अचलम् आत्मनः आसनम्). The seat should neither be too high nor too low (नात्युच्छ्रितं नातिनीचम्). And that seat should consist successively of kusa-grass, a deerskin, and a cloth spread one above the other (तच्च चैलाजिनकुशोत्तरं चैलम् अजिनं कुशाश्च उत्तरे यस्मिन् आसने तत् आसनं चैलाजिनकुशोत्तरम्). Here, the order of words like ‘caila’ and others is opposite to the usual way they appear in the text (पाठक्रमाद्विपरीतः अत्र क्रमः चैलादीनाम्). Having established then what (प्रतिष्ठाप्य किम्)?

Notes

Now the physical preparations are presented that are suitable for meditation. The place and the conditions of the seat are given in this verse as follows:

6. शुचौ देशे शुद्धे विविक्ते स्वभावतः संस्कारतो वा स्थाने in a clean and pure place, either naturally or through preparation - cleanliness keeps the insects and other animals away as they may distract one from meditation. Also a clean place automatically makes the mind also less cluttered and distracted with other thoughts. Mental cleanliness is also implied, holy places like meditation halls, temples, banks of holy rivers, etc. which have their own vibrations make the mind calm and peaceful, helping in meditation.

7. चैलाजिनकुशोत्तरम् चैलम् अजिनं कुशाश्च उत्तरे यस्मिन् आसने तत् आसनं चैलाजिनकुशोत्तरम्। पाठक्रमाद्विपरीतः अत्र क्रमः चैलादीनाम्  the seat should consist successively of kusa-grass, a deerskin, and a cloth spread one above the other. Here, the order of words like ‘caila’ and others is opposite to the usual way they appear in the text. This seat is given as an example that was prevalent in those times. These days getting animal skin is not easy and also may be illegal also. The implied meaning is to have a seat which helps one to sit comfortably for a long time without making the limbs numb, etc.

8. न अत्युच्छ्रितम् न अतिनीचम् - not too high or low. The seat if it's too high, there is a danger of injuring oneself if one falls from it and if it's too low then insects, etc. can disturb and also there will be less air circulation or dissipation of heat which may make one uncomfortable.

9. आत्मनः आसनम् - one’s own seat. TheLord is particular in saying that one should regularly use only one seat as their own and not share with others for meditation. The reason being having seated on the same asana for a long time, it deforms to a particular shape specific to the user keeping the user comfortable with no hard points on it that may disturb the user. Sharing it with others precludes its deformation peculiar to a single user and thus making the user conscious of the contours of the seat thereby creating a distraction and also feeling uncomfortable to sit on it for a long time. Example: One can feel this in slippers, you feel comfortable in wearing the one you use regularly, in fact you don't even feel their presence. But if you wear some other’s slippers you immediately feel it to be somewhat uncomfortable and become very conscious of their presence. Another reason is that there are subtle forces that one generates in meditation and the seat also acquires a supportive vibration conducive to the meditator’s mental makeup. So sharing it with others disturbs one’s own meditation (and the one with whom it is shared) due to incompatibility of those supportive vibration with the mental makeup of the meditator.

10. स्थिरम् अचलम् - firm, steady, not shakeable.The seat itself must be stable and not shaky otherwise it will distract one from meditation.

This verse deals with आसन as the physical seat.. Verse 6.13 deals with आसन as the posture of the body. The next verse deals with mental preparation.

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।

उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६-१२॥

… तत्र यतचित्तेन्द्रियक्रियः आसने उपविश्य मनः एकाग्रम् कृत्वा आत्मविशुद्धये योगम् युञ्ज्यात्।  

तत्र = there, एकाग्रम् = one-pointed, मनः = mind, कृत्वा = having done, यतचित्तेन्द्रियक्रियः = one whose mind and sense organs are controlled, उपविश्य = having seated, आसने = on the seat, युञ्ज्यात् = should practice, योगम् = meditation, आत्मविशुद्धये = for purification of the mind

… there, having seated on the seat, the one whose mind and sense organs are controlled, having made the mind one-pointed, must practice meditation for the purification of mind.

तत्र – अव्ययम्

एकाग्रम् – एकाग्र, नपुं, द्वि, एक

मनः – मनस्, नपुं, द्वि, एक

कृत्वा – कृ धातुरूपाणि - कृञ् करणे - तनादिः - त्वा कृदन्तरूपम्

यतचित्तेन्द्रियक्रियः – यत + चित्त + इन्द्रिय + क्रिया, पुं, प्र, एक

उपविश्य – अव्ययम्, कृदन्तरूपाणि - उप + विश् + ल्यप् - विशँ प्रवेशने - तुदादिः - अनिट्

आसने – आसन, नपुं, स, एक

युञ्ज्यात् – युज् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - युजिँर् योगे - रुधादिः, प्र-पु, एक

योगम् – योग, पुं, द्वि, एक

आत्मविशुद्धये – आत्मविशुद्धि, स्त्री, च, एक

तत्र तस्मिन् आसने उपविश्य योगं युञ्ज्यात्। कथम् सर्वविषयेभ्यः उपसंहृत्य एकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः चित्तं च इन्द्रियाणि च चित्तेन्द्रियाणि तेषां क्रियाः संयता यस्य सः यतचित्तेन्द्रियक्रियः। स किमर्थं योगं युञ्ज्यात् इत्याह आत्मविशुद्धये अन्तःकरणस्य विशुद्ध्यर्थमित्येतत्।।बाह्यमासनमुक्तम् अधुना शरीरधारणं कथम् इत्युच्यते

On that seat, having seated, should engage in the practice of meditation (तत्र तस्मिन् आसने उपविश्य योगं युञ्ज्यात्). How (कथं)? One should be यतचित्तेन्द्रियक्रियः - one whose mind and senses, together with their functions, are controlled (यतचित्तेन्द्रियक्रियः चित्तं च इन्द्रियाणि च चित्तेन्द्रियाणि तेषां क्रियाः संयता यस्य सः यतचित्तेन्द्रियक्रियः) by having withdrawn the mind from all objects and making it one-pointed (सर्वविषयेभ्यः उपसंहृत्य एकाग्रं मनः कृत्वा). For what purpose should one practice meditation? The Lord says - For the purification of the inner instrument - this is the meaning (सः किमर्थं योगं युञ्ज्यात् इत्याह आत्मविशुद्धये अन्तःकरणस्य विशुद्ध्यर्थम् इत्येतत्). The external seat has already been explained (बाह्यमासनमुक्तम्), and how the maintenance of the body is done is described (अधुना शरीरधारणं कथम् इत्युच्यते).

Notes

This verse describes the control of mind and sense organs as pre-requisites for meditation.

11. यतचित्तेन्द्रियक्रियः - The mind and all organs must be controlled with no distraction of any objects, people or situations, nothing of past, present or future. यतचित्तात्मा of verse 6.10 is repeated here as यतचित्तेन्द्रियक्रियः. 

12. आसने उपविश्य having seated on the asana. All that asana preparation is for one to sit on it, and not just leave it and sit somewhere else. Also it must be understood that for mediation, sitting posture is being recommended and not standing or anything else. And this sitting posture is usually sukhasana where the body is relaxed without much stress. Padmasana and artha-padmasana are also done by others which gives more stability than sukhasana, but these poses are not easy for all unless one has practised them for long.

13. मनः एकाग्रम् कृत्वा having made the mind focussed - the mind must be collected, not distracted. Here it is not stated on what object the mind must be collected and focused - that will come later in verse 6.14.

This verse gives the goal of meditation - Perform meditation (योगं युञ्ज्यात्) for the sake of purification of mind (आत्मविशुद्धये). But isn’t purification of mind Karma Yoga’s goal and the goal of meditation is actually liberation itself?  Yes. The citta-shuddhi in Karma Yoga is removal of raga-dvesha while the citta-shuddhi in nididhyasana or dhyana is removal of vasanas called viparita-bhavana: the notion that “I am an individual” which is contrary to the knowledge of “I am Brahman” acquired in sravana and convinced in manana. This chitta-shuddhi in nididhyasana works at the causal body level while the chitta-shuddhi in Karma Yoga works at the subtle body level.

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६-१३॥

कायशिरोग्रीवम् समम् अचलम् धारयन् स्थिरः (भूत्वा) स्वम् नासिकाग्रम् सम्प्रेक्ष्य दिशः अनवलोकयन् च  … 

समम् = straight, कायशिरोग्रीवम् = body, head and neck, धारयन् = holding, अचलम् = motionless, स्थिरः = steady, सम्प्रेक्ष्य = having fixed the gaze, स्वम् नासिकाग्रम् = at the tip of one’s nose, दिशः = at directions च = and, अनवलोकयन् = not looking

Holding the body, head and neck straight and motionless, (having made them) steady, having fixed the gaze at the tip of one’s nose (as it were) and not looking at directions …

समम् – सम, पुं, द्वि, एक

कायशिरोग्रीवम् – कायशिरोग्रीव, पुं, द्वि, एक

धारयन् – धारयत्, पुं, प्र, एक, कृदन्तरूपाणि - धृ + णिच् + शतृँ - धृङ् अवध्वंसने - भ्वादिः - अनिट्

अचलम् – अचल, पुं, द्वि, एक

स्थिरः – स्थिर, पुं, प्र, एक

सम्प्रेक्ष्य – अव्ययम्, कृदन्तरूपाणि - सम् + प्र + ईक्ष् + ल्यप् - ईक्षँ दर्शने - भ्वादिः - सेट्

नासिकाग्रम् – नासिकाग्र, नपुं, द्वि, एक

स्वम् – स्व, नपुं, द्वि, एक

दिशः – दिश्, स्त्री, द्वि, बहु

च – अव्ययम्

अनवलोकयन् – अवलोकयत्, पुं, प्र, एक, कृदन्तरूपाणि - अन् + अव + लोक् + शतृँ - लोकृँ भाषार्थः - चुरादिः - सेट्

समं कायशिरोग्रीवं कायश्च शिरश्च ग्रीवा च कायशिरोग्रीवं तत् समं धारयन् अचलं च। समं धारयतः चलनं संभवति अतः विशिनष्टि अचलमिति। स्थिरः स्थिरो भूत्वा इत्यर्थः। स्वं नासिकाग्रं संप्रेक्ष्य सम्यक् प्रेक्षणं दर्शनं कृत्वेव इति। इवशब्दो लुप्तो द्रष्टव्यः। न हि स्वनासिकाग्रसंप्रेक्षणमिह विधित्सितम्। किं तर्हि चक्षुषो दृष्टिसंनिपातः। स च अन्तःकरणसमाधानापेक्षो विवक्षितः। स्वनासिकाग्रसंप्रेक्षणमेव चेत् विवक्षितम् मनः तत्रैव समाधीयेत नात्मनि। आत्मनि हि मनसः समाधानं वक्ष्यति आत्मसंस्थं मनः कृत्वा (गीता 6।25) इति। तस्मात् इवशब्दलोपेन अक्ष्णोः दृष्टिसंनिपात एव संप्रेक्ष्य इत्युच्यते। दिशश्च अनवलोकयन् दिशां च अवलोकनमन्तराकुर्वन् इत्येतत्।।किञ्च

कायशिरोग्रीवं is body, head, and neck - holding that कायशिरोग्रीवं straight and motionless (समं कायशिरोग्रीवं कायश्च शिरश्च ग्रीवा च कायशिरोग्रीवं तत् समं धारयन् अचलं च). Mere straightness could still allow movement, therefore, it is clarified by saying “motionless” (समं धारयतः चलनं संभवति अतः विशिनष्टि अचलमिति). Having made steady - this is the meaning (स्थिरः स्थिरो भूत्वा इत्यर्थः).

Having fixed the gaze on the tip of one’s own nose as it were (स्वं नासिकाग्रं संप्रेक्ष्य सम्यक् प्रेक्षणं दर्शनं कृत्वा इव इति). The particle “iva” (इवशब्दः) should be seen as omitted (इवशब्दो लुप्तो द्रष्टव्यः), for literally looking at the tip of the nose is not intended (न हि स्वनासिकाग्रसंप्रेक्षणमिह विधित्सितम्). What then is meant? It is simply the focus of the eyes (किं तर्हि चक्षुषो दृष्टिसंनिपातः), which is prescribed as an aid to mental concentration (स च अन्तःकरणसमाधानापेक्षो विवक्षितः). If literal fixation on the nose-tip were meant, the mind would become absorbed there and not in the Self (स्वनासिकाग्रसंप्रेक्षणमेव चेत् विवक्षितम् मनः तत्रैव समाधीयेत नात्मनि). But the absorption of the mind in the Self is what will be taught later (आत्मनि हि मनसः समाधानं वक्ष्यति) — “having placed the mind in the Self” (आत्मसंस्थं मनः कृत्वा) (गीता 6.25). Therefore, due to the missing implied word “इव”, mere looking of eyes alone is said (तस्मात् इवशब्दलोपेन अक्ष्णोः दृष्टिसंनिपात एव संप्रेक्ष्य इत्युच्यते). Moreover, not looking in any direction (दिशश्च अनवलोकयन्), focusing inward - this is the meaning (दिशां च अवलोकनम् अन्तराकुर्वन् इत्येतत्).

Notes

This verse deals with आसन as the posture of the body. Verse 6.11 dealt with आसन as the physical seat. The characteristics of the posture of the body for meditation are:

14. कायशिरोग्रीवम् समम् - the torso, neck and head must be straight. Why so? Swami Vivekananda states:

For thinking, a certain posture may be very easy for one man, while to another it may be very difficult. We will find later on that during the study of these psychological matters a good deal of activity goes on in the body. Nerve currents will have to be displaced and given a new channel. New sorts of vibrations will begin, the whole constitution will be remodelled as it were. But the main part of the activity will lie along the spinal column, so that the one thing necessary for the posture is to hold the spinal column free, sitting erect, holding the three parts — the chest, neck, and head — in a straight line. Let the whole weight of the body be supported by the ribs, and then you have an easy natural postures with the spine straight. You will easily see that you cannot think very high thoughts with the chest in.

15. अचलम् धारयन् - keeping motionless. Sankaracharya states - समं धारयतः चलनं संभवति अतः विशिनष्टि अचलमिति Mere straightness could still allow movement, therefore, it is clarified by saying “motionless”.

16. स्थिरः (भूत्वा) - Keeping steady. Why use this word स्थिरः when अचलम् used in this verse meant the same? स्थिरः is meant as maintaining the straightness and motionless posture steady. Alternatively, one can also consider this as steadiness of focus of the mind given in previous verse - मनः एकाग्रम् कृत्वा.

Note in verse 6.11 the word स्थिरः is meant for the seat, here it is meant for posture. Both seat and posture of body are called आसन.

17. स्वं नासिकाग्रम् सम्प्रेक्ष्य Having fixed the gaze on the tip of one’s own nose - Sankaracharya adds the word इव  here to maintain that it is figurative, not literal. Literally focusing on the tip of the nose is stressful for the eyes when done for a long time. Also the focus of the mind will be diverted to vision of the nose. What is meant is:

    1. lower your eyelids so that you won't get distracted by events around and 

    2. also implied is mentally don’t pay any attention to the events around

Sri Krishna mentions one must focus only on one’s own nose and not someone else’ because some other nose may be more beautiful than one’s own! The implied meaning is don’t look around.

That's why the general recommendation is to close the eyes for meditation - then this instruction of fixing gaze at the tip of the nose  literally does not arise.

18. दिशः अनवलोकयन् च - don’t look in directions, implying don’t engage the sense organs with sense objects. Keep them restrained.

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ ६-१४॥

… प्रशान्तात्मा विगतभीः ब्रह्मचारिव्रते स्थितः मनः संयम्य मच्चित्तः मत्परः युक्तः (सन्) आसीत  । 

प्रशान्तात्मा = one whose mind is supremely calm, विगतभीः = one devoid of fear, ब्रह्मचारिव्रते = in vow of celibacy, स्थितः = steadfast, मनः = mind, संयम्य = having controlled, मत् चित्तः = one whose mind is fixed on Me, युक्त = being focussed, आसीत = should remain seated, मत्परः = one whose highest goal is Me alone

… the one, whose mind is supremely calm, who is devoid of fear, who is steadfast in vow of celibacy, having controlled the mind, whose mind is fixed on Me, whose highest goal is Me alone, should remain seated being focussed (on Me).

प्रशान्तात्मा – प्रशान्तात्मन्, पुं, प्र, एक

विगतभीः – विगतभी, पुं, प्र, एक

ब्रह्मचारिव्रते – ब्रह्मचारिव्रत, नपुं, स, एक

स्थितः – स्थित, पुं, प्र, एक, कृदन्तरूपाणि - स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

मनः – मनस्, नपुं, द्वि, एक

संयम्य – अव्ययम्, कृदन्तरूपाणि - सम् + यम् + ल्यप् - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट्

मच्चित्तः – मच्चित्त, पुं, प्र, एक

युक्तः – युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजिँर् योगे - रुधादिः - अनिट्

आसीत – आस् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः आत्मने पदम् - आसँ उपवेशने - अदादिः, प्र-पु, एक

मत्परः – मत्पर, पुं, प्र, एक

प्रशान्तात्मा प्रकर्षेण शान्तः आत्मा अन्तःकरणं यस्य सोऽयं प्रशान्तात्मा विगतभीः विगतभयः ब्रह्मचारिव्रते स्थितः ब्रह्मचारिणो व्रतं ब्रह्मचर्यं गुरुशुश्रूषाभिक्षान्नभुक्त्यादि तस्मिन् स्थितः तदनुष्ठाता भवेदित्यर्थः। किञ्च मनः संयम्य मनसः वृत्तीः उपसंहृत्य इत्येतत् मच्चित्तः मयि परमेश्वरे चित्तं यस्य सोऽयं मच्चित्तः युक्तः समाहितः सन् आसीत उपविशेत्। मत्परः अहं परो यस्य सोऽयं मत्परो भवति। कश्चित् रागी स्त्रीचित्तः न तु स्त्रियमेव परत्वेन गृह्णाति किं तर्हि राजानं महादेवं वा। अयं तु मच्चित्तो मत्परश्च।।अथेदानीं योगफलमुच्यते

One who is: प्रशान्तात्मा - one whose mind is supremely calm (प्रशान्तात्मा प्रकर्षेण शान्तः आत्मा अन्तःकरणं यस्य सोऽयं प्रशान्तात्मा), fearless (विगतभीः विगतभयः), and steadfast in the vow of celibacy (ब्रह्मचारिव्रते स्थितः) - vow of celibacy consists of service to the teacher, taking alms, and other observances, abidance in that (ब्रह्मचारिणो व्रतं ब्रह्मचर्यं गुरुशुश्रूषाभिक्षान्नभुक्त्यादि तस्मिन् स्थितः), follower of that discipline - this is the meaning (तदनुष्ठाता भवेत् इत्यर्थः), further, restraining the mind by withdrawing its functions (किञ्च मनः संयम्य मनसः वृत्तीः उपसंहृत्य इत्येतत्), मच्चित्तः - one whose mind is fixed on Me, the Supreme Lord (मयि परमेश्वरे चित्तं यस्य सोऽयं मच्चित्तः), मत्परः - one whose highest goal and supreme object is Me alone (मत्परः अहं परो यस्य सोऽयं मत्परो भवति), should sit being focussed in meditation (युक्तः समाहितः सन् आसीत उपविशेत्).

Someone filled with attachment may have one’s mind absorbed in a woman, but does not accept the woman as highest goal—perhaps (holds) king or the great Lord (as the highest goal) (कश्चित् रागी स्त्रीचित्तः न तु स्त्रियमेव परत्वेन गृह्णाति किं तर्हि राजानं महादेवं वा)—but this meditator is one whose mind is both absorbed in Me and regards Me as the Supreme (अयं तु मच्चित्तो मत्परश्च).

Now the fruit of yoga is being described (अथ इदानीं योगफलम् उच्यते).

19. प्रशान्तात्मा प्रकर्षेण शान्तः आत्मा अन्तःकरणं यस्य सोऽयं प्रशान्तात्मा one whose mind is supremely calm - a mind is calm only when there is no influence of raga-dvesha, because their presence automatically leads to expectations, anxieties, fear, disturbances, etc.

20. विगतभीः विगतभयः - the same condition as above. When one is free of raga-dvesha, then there is no fear of either losing something that we like or gaining something we dislike.

21. ब्रह्मचारिव्रते स्थितः ब्रह्मचारिणो व्रतं ब्रह्मचर्यं गुरुशुश्रूषाभिक्षान्नभुक्त्यादि तस्मिन् स्थितः तदनुष्ठाता भवेत् - Sankaracharya states it is staying in gurukulam and following the duties of a student such as collection of food, assisting in ashrama duties, etc. He considers this view because he treats a dhyana yogi to be a sannyasi. But if one considers a general dhyana yogi, it means there is complete abstinence from sex in thought, word and deed. Sri Ramakrishna showed the path by staying alone even after marriage although he never had any conjugal relations with the Holy Mother. He also advised sadhakas to always take time and be alone during sadhana. In fact, for householders he said after having children, husband and wife should live like brother and sister. If you consider the literal meaning of ब्रह्मचारि - it means dedicated to the pursuit of Brahman, not focussing on anything else. In other words, not having anything else as a goal in life. 

22. मनः संयम्य मनसः वृत्तीः उपसंहृत्य - having controlled the mind. Raga-dvesha are under check, so that they don’t disturb the person. There are no thoughts, emotions, etc. called vrtti of the inner instrument. What Yoga darshana treats as the goal of meditation - citta-vrtti-nirodhah, complete cessation of any activity of the inner-instrument, in Vedanta, we treat that as a tool or aid for actual meditation on Brahman. Yoga treats all this to be real, including the mind and hence cessation of its activity is treated as the final goal. Vedanta treats all this including the mind without any vrtti as mithya, and therefore, it is not final, but it is a helpful tool to kindle the awareness that I am Brahman. So in Yoga, mano-laya, temporary suspension of mind, is final whereas in Vedanta, mano-nasha, figuratively called for being aware of the mithyatva of mind, is a helpful tool to realise one’s true nature as Brahman.

23. मच्चित्तः मयि परमेश्वरे चित्तं यस्य सोऽयं मच्चित्तः one whose mind is fixed on Me, the Supreme Lord this is the emotional connection with Bhagavan, all love is for Bhagavan alone, continuously thinking of Him/Her alone. This is the perfection of vairgaya through the faculty of mind when no thought of anything other than God is alluring.

24. मत्परः अहं परो यस्य सोऽयं मत्परो भवति  one whose highest goal and supreme object is Me alone This is analytical connection with Bhagavan - He/She s seen as the only goal worth having and nothing else is significant worth possessing. This is the perfection of viveka through the faculty of intellect.

Why do we need both मच्चित्तः and मत्परः? One can be मच्चित्तः and not मत्परः and also vice versa. Sankaracharya says, a person can love his wife, but may not regard hre as the goal to be attained, to become like her, he is probably well aware of her faults, and doesn't want to be like her, but will still love her. And he may think king or God as the highest goal to attain.

The same way, one may want to aspire to become like an ideal they cherish, say a researcher wants to become like an Einstein dedicated to science - this is the highest goal in life, but does not mean he will love Einstein with all his heart.

So in the world, we see the same object/person is not necessarily both मच्चित्तः and मत्परः. However, with God, it has to be both - otherwise the person will still retain individuality due to not abandoning the subject-object relationship.

युक्तः (सन्) आसीत समाहितः सन् उपविशेत् - remain absorbed or focussed in Me. Entertain no other thought but of Bhagavan alone.

One can consider this verse describes Saguna Brahma upasana, where the distinction between Bhagavan is maintained. Sri Krishna by referring to himself, here implies Ishvara.

Alternatively, one can also consider this verse also refers to Gunatita Brahma dhyana where Krishna by using the words “I” refers to the impersonal nature or changeless one or Para Prakiriti, Brahman.

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।

शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ ६-१५॥

एवम् सदा आत्मानम् युञ्जन् नियतमानसः योगी निर्वाणपरमाम् मत्संस्थाम् शान्तिम् अधिगच्छति । 

युञ्जन् = concentrating, एवम् = in this way, सदा = always, आत्मानम् = the mind, योगी = the meditator, नियतमानसः = one of controlled mind, शान्तिम् = peace, निर्वाणपरमाम् = supreme liberation, मत्संस्थाम् = abidance in Me, अधिगच्छति = attains

In this way, the meditator, one of controlled mind, always concentrating the mind, attains peace in the form of supreme liberation and abidance in Me.

युञ्जन् – युञ्जत्, पुं, प्र, एक, कृदन्तरूपाणि - युज् + शतृँ - युजिँर् योगे - रुधादिः - अनिट्

एवम् – अव्ययम्

सदा – अव्ययम्

आत्मानम् – आत्मन्, पुं, द्वि, एक

योगी – योगिन्, पुं, प्र, एक

नियतमानसः – नियतमानस, पुं, प्र, एक

शान्तिम् – शान्ति, स्त्री, द्वि, एक

निर्वाणपरमां – निर्वाणपरा, स्त्री, द्वि, एक

मत्संस्थाम् – मत्संस्था, स्त्री, द्वि, एक

अधिगच्छति – अधि + गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमँ गतौ - भ्वादिः, प्र-पु, एक

युञ्जन् समाधानं कुर्वन् एवं यथोक्तेन विधानेन सदा आत्मानं सर्वदा योगी नियतमानसः नियतं संयतं मानसं मनो यस्य सोऽयं नियतमानसः शान्तिम् उपरतिं निर्वाणपरमां निर्वाणं मोक्षः तत् परमा निष्ठा यस्याः शान्तेः सा निर्वाणपरमा तां निर्वाणपरमाम्. मत्संस्थां मदधीनाम् अधिगच्छति प्राप्नोति।।इदानीं योगिनः आहारादिनियम उच्यते

In this way, doing concentration (एवं युञ्जन् समाधानं कुर्वन्) the mind always (सदा आत्मानं सर्वदा) just as by the described method (यथोक्तेन विधानेन), the meditator who is a नियतमानसः  - one whose mind is restrained (योगी नियतमानसः नियतं संयतं मानसं मनो यस्य सोऽयं नियतमानसः), attains (अधिगच्छति प्राप्नोति) cessation of all disturbances (शान्तिम् उपरतिं) which is of the form of: supreme liberation (निर्वाणपरमाम्) - peace, whose supreme state is liberation is निर्वाणपरमा (निर्वाणं मोक्षः तत् परमा निष्ठा यस्याः शान्तेः सा निर्वाणपरमा तां निर्वाणपरमाम्) and which is attained by abiding in Me (मत्संस्थाम् मदधीनाम्). 

Now, the discipline of the yogis with regard to food is said (इदानीं योगिनः आहारादिनियम उच्यते).

Notes

The result of this meditation is given in this verse. Two key characteristics of meditation are highlighted here:

1. सदा आत्मानम् युञ्जन्  समाधानं कुर्वन् always focusing the mind on God or Brahman

2. नियतमानसः नियतं संयतं मानसं मनो यस्य सोऽयं नियतमानसः one whose mind is restrained 

So both the withdrawal and engagement of mind have been given as instruction.

The result of such continuous meditation - peace of this characteristic as given by Sankaracharya:

1. निर्वाणपरमाम् निर्वाणं मोक्षः तत् परमा निष्ठा यस्याः शान्तेः सा निर्वाणपरमा तां निर्वाणपरमाम् whose supreme state is liberation

2. मत्संस्थाम् मदधीनाम् which is attained by abiding in Me

The result is Jivanmukti if one takes the previous verse as Gunatita Brahma dhyana to attain nirvikalpa samadhi. Otherwise, it is the attainment of Brahma loka and then krama mukti if one considers the previous verse as Saguna Brahma upasana.

Since the word निर्वाण usually refers to jivanmukti, so considering this and previous verses as dhyana is more reasonable and hence this verse talks about nirvikalpa samadhi.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।

न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ ६-१६॥

अर्जुन अत्यश्नतः तु योगः न अस्ति एकान्तम् अनश्नतः न अस्ति च। अतिस्वप्नशीलस्य (योगः) न (अस्ति) च। जाग्रतः एव (योगः) न (अस्ति) च। 

न = not, अत्यश्नतः = for one who eats excessively, तु = indeed, योगः = meditation, अस्ति = is, न = not, च = and, एकान्तम् = entirely, अनश्नतः = for one who abstains from food, न = not, च = and, अतिस्वप्नशीलस्य = for one who sleeps excessively, जाग्रतः = for one who keeps awake a lot, न = not, एव = indeed, च = and, अर्जुन = Arjuna

O Arjuna! There is indeed no meditation for one who eats excessively and for one who abstains from food. And there is no meditation for one who sleeps excessively and indeed (there is) no (meditation) for one who keeps awake a lot.

न – अव्ययम्

अत्यश्नतः – अत्यश्नत्, पुं, ष, एक, कृदन्तरूपाणि - अति + अश् + शतृँ - अशँ भोजने - क्र्यादिः - सेट्

तु – अव्ययम्

योगः – योग, पुं, प्र, एक

अस्ति – अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - असँ भुवि - अदादिः, प्र-पु, एक

न – अव्ययम्

च – अव्ययम्

एकान्तम् – एकान्त, नपुं, द्वि, एक

अनश्नतः – अनश्नत्, पुं, ष, एक, कृदन्तरूपाणि - अन् + अश् + शतृँ - अशँ भोजने - क्र्यादिः - सेट्

न – अव्ययम्

च – अव्ययम्

अतिस्वप्नशीलस्य – अतिस्वप्नशील, पुं, ष, एक

जाग्रतः – जाग्रत्, पुं, ष, एक, कृदन्तरूपाणि - जागृ + शतृँ - जागृ निद्राक्षये - अदादिः - सेट्

न – अव्ययम्

एव – अव्ययम्

च – अव्ययम्

अर्जुन – अर्जुन, पुं, सं, एक

न अत्यश्नतः आत्मसंमितमन्नपरिमाणमतीत्याश्नतः अत्यश्नतः न योगः अस्ति। न च एकान्तम् अनश्नतः योगः अस्ति। यदु ह वा आत्मसंमितमन्नं तदवति तन्न हिनस्ति यद्भूयो हिनस्ति तद्यत् कनीयोऽन्नं न तदवति (शतपथ) इति श्रुतेः। तस्मात् योगी न आत्मसंमितात् अन्नात् अधिकं न्यूनं वा अश्नीयात्। अथवा योगिनः योगशास्त्रे परिपठितात् अन्नपरिमाणात् अतिमात्रमश्नतः योगो नास्ति। उक्तं हि  - अर्धमशनस्य सव्यञ्जनान्नस्य तृतीयमुदकस्य च । वायोः संचरणार्थं तु चतुर्थमवशेषयेत् इत्यादिपरिमाणम्। तथा न च अतिस्वप्नशीलस्य योगो भवति नैव च अतिमात्रं जाग्रतो भवति च अर्जुन।।कथं पुनः योगो भवति इत्युच्यते

For one who eats excessively beyond the proper measure of food suitable to oneself, meditation isn’t there (न अत्यश्नतः आत्मसंमितमन्नपरिमाणमतीत्याश्नतः अत्यश्नतः न योगः अस्ति). And for one who entirely abstains from food, meditation isn’t there (न च एकान्तम् अनश्नतः योगः अस्ति). From the Satapatha Śruti (शतपथ इति श्रुतेः) - the food rightly measured for one’s own self sustains and does not harm (यदु ह वा आत्मसंमितमन्नं तदवति तन्न हिनस्ति), but that which exceeds this measure harms (यद्भूयो हिनस्ति), while that which is too little does not sustain (तद्यत् कनीयोऽन्नं न तदवति). Therefore, a meditator should neither eat more nor less than right quantity for oneself (तस्मात् योगी न आत्मसंमितात् अन्नात् अधिकं न्यूनं वा अश्नीयात्). Or, meditation isn’t there for the one who eats excessively beyond the measure prescribed in the yoga-śāstra (अथवा योगिनः योगशास्त्रे परिपठितात् अन्नपरिमाणात् अतिमात्रमश्नतः योगो नास्ति). It has been said that half of the stomach should be filled with food, one-fourth with water and the last quarter for the movement of air (उक्तं हि अधर्मशनस्य सव्यञ्जनान्नस्य तृतीयमुदकस्य च। वायोः संचरणार्थं तु चतुर्थमवशेषयेत् इत्यादिपरिमाणम्). O Arjuna! Likewise, meditation does not arise for one who sleeps excessively, nor for one who keeps awake a lot (तथा न च अतिस्वप्नशीलस्य योगो भवति नैव च अतिमात्रं जाग्रतो भवति च अर्जुन). How again is meditation attained - it is said (कथं पुनः योगो भवति इत्युच्यते)?

Notes

Up to the previous verse, bahiranga sadhana (body posture), antaranga sadhana (sesnes and mind control), dhyana-svarpa (object and attitude of meditation) and dhyana-phala (result of meditation) has been covered. This verse again mentions those conditions which should not be entertained as they will affect meditation adversely. So after nirvikalpa samadhi, one has to maintain that samadhi to stabilize it, called samadhi abhyasa - during that period these conditions apply. It is like fine-tuning the karya-karana-sanghata further to help in abidance of Self-knowledge.

1. न अत्यश्नतः आत्मसंमितम् अन्नपरिमाणम् अतीत्याश्नतः अत्यश्नतः योगः न अस्ति - For one who eats excessively beyond (अतीत्याश्नतः) the proper measure of food (अन्नपरिमाणम्) suitable to oneself (आत्मसंमितम्), meditation isn’t there (योगः न अस्ति). 

2. न च एकान्तम् अनश्नतः योगः अस्ति -  And for one who entirely abstains from food, meditation isn’t there.

A fixed quantity of food cannot be prescribed for every person because what is the right amount for a person varies based on weight, age, health, amount of activity, etc. 

Śatapatha-brāhmaṇa states: यदु ह वा आत्मसंमितमन्नं तदवति तन्न हिनस्ति यद्भूयो हिनस्ति तद्यत् कनीयोऽन्नं न तदवति the food rightly measured for one’s own self sustains and does not harm (यदु ह वा आत्मसंमितमन्नं तदवति तन्न हिनस्ति), but that which exceeds this measure harms (यद्भूयो हिनस्ति), while that which is too little does not sustain (तद्यत् कनीयोऽन्नं न तदवति).

Yoga-sastra gives some measurement for each person relative to their capacity: Half of the stomach should be filled with food, one-fourth with water and the last quarter for the movement of air (अधर्मशनस्य सव्यञ्जनान्नस्य तृतीयमुदकस्य च। वायोः संचरणार्थं तु चतुर्थमवशेषयेत् इत्यादिपरिमाणम्).

One must note food affects the entire personality - both physical and mental.

आहारशुद्धौ सत्त्वशुद्धिः (Chāndogya 7.6.2) - when the food is pure, the mind will be pure, implying food directly affects one’s mental well-being and therefore the meditation directly.

3. न च अतिस्वप्नशीलस्य योगो भवति - meditation isn’t there for one whose habit is to sleep a lot.

4. नैव च अतिमात्रं जाग्रतो भवति च and for one who is awake excessively also it isn’t there.

Oversleeping destroys meditation by increasing tamas; sleep deprivation destroys meditation by increasing rajas. Meditation requires sattva—alert, steady wakefulness—which arises only from regulated sleep.

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ ६-१७॥

युक्ताहारविहारस्य कर्मसु युक्तचेष्टस्य युक्तस्वप्नावबोधस्य (योगिनः) योगः दुःखहा भवति । 

युक्ताहारविहारस्य = for one who has moderation in food and walking, युक्तचेष्टस्य कर्मसु = for one whose efforts in obligatory actions are moderated, युक्तस्वप्नावबोधस्य = for one whose time for sleep and wakefulness are moderated, योगः = meditation, भवति = is, दुःखहा = destroyer of sorrow

Meditation is a destroyer of sorrow for one who has moderation in food and walking, for one whose efforts in obligatory actions are moderated, for one whose time for sleep and wakefulness are moderated.

युक्ताहारविहारस्य – युक्ताहारविहार, पुं, ष, एक

युक्तचेष्टस्य – युक्तचेष्ट, पुं, ष, एक

कर्मसु – कर्मन्, नपुं, स, बहु

युक्तस्वप्नावबोधस्य – युक्तस्वप्नावबोध, पुं, ष, एक

योगः – योग, पुं, प्र, एक

भवति – भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

दुःखहा – दुःखहन्, पुं, प्र, एक

युक्ताहारविहारस्य आह्रियते इति आहारः अन्नम् विहरणं विहारः पादक्रमः तौ युक्तौ नियतपरिमाणौ यस्य सः युक्ताहारविहारः तस्य तथा युक्तचेष्टस्य युक्ता नियता चेष्टा यस्य कर्मसु तस्य तथा युक्तस्वप्नावबोधस्य युक्तौ स्वप्नश्च अवबोधश्च तौनियतकालौ यस्य तस्य युक्त्ताहारविहारस्य युक्त्तचेष्टस्य कर्मसु युक्त्तस्वप्नावबोधस्य योगिनो योगो भवति दुःखहा दुःखानि सर्वाणि हन्तीति दुःखहा सर्वसंसारदुःखक्षयकृत योगः भवतीत्यर्थः।।अथ अधुना कदा युक्तो भवति इत्युच्यते

आहारः is that which is consumed, food (आह्रियते इति आहारः अन्नम्). विहारः is excursion involving walking (विहरणं विहारः पादक्रमः). One whose those two (आहारः and विहारः) are moderated is युक्ताहारविहारः, for that युक्ताहारविहार (तौ युक्तौ नियतपरिमाणौ यस्य सः युक्ताहारविहारः तस्य). Likewise, one whose efforts in obligatory actions are moderated is युक्तचेष्टः, for that युक्तचेष्ट (तस्य तथा युक्तचेष्टस्य युक्ता नियता चेष्टा यस्य कर्मसु). Similarly, one whose time for sleep and wakefulness are moderated is युक्तस्वप्नावबोधः for that युक्तस्वप्नावबोध (तस्य तथा युक्तस्वप्नावबोधस्य युक्तौ स्वप्नश्च अवबोधश्च तौनियतकालौ) - for one who is युताहारविहार, युक्तचेष्ट and युक्तस्वप्नावबोध - for that meditator there is meditation (यस्य तस्य युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु युक्तस्वप्नावबोधस्य योगिनो योगो भवति). Such meditation is दुःखहा - that which destroys all suffering and removes all suffering arising from bondage - this is the meaning (दुःखहा दुःखानि सर्वाणि हन्तीति दुःखहा सर्वसंसारदुःखक्षयकृत योगः भवतीत्यर्थः). Now, the question arises, when is one said to be properly regulated (अथ अधुना कदा युक्तो भवति इत्युच्यते).

Notes

This verse states the similar conditions of previous verse - sleep and food - along with two new additions of walking and effort in work in a positive sense of moderation that will help in meditation. ‘

With regard to sleeping, waking, eating and fasting, the previous verse was vyatireka and this verse is anvaya - invariable concomitance in one direction:

• If A then B and 

• If not B, then not A. 

=> A will necessarily give B.

But A may not be sufficient for B because B can occur without A also. 

Example: Wherever there is smoke, there is fire. 

Smoke => fire (anvaya); 

no fire => no smoke (vyatireka), 

but one cannot say, no smoke=>no fire because fire can be without smoke.

The previous verse stated that without moderation in food and sleep there is no meditation (vyatireka) and this verse states anvaya that moderation in food and sleep leads to meditation. Hence, moderation in food and sleep will definitely lead to success in meditation. 

Sankaracharya defines the ideal meditator as follows:

1. आह्रियते इति आहारः अन्नम् - that which is consumed is आहारः = food. विहरणं विहारः पादक्रमः excursion which is walking. युक्ताहारविहारः यस्य आहारविहारौ युक्तौ नियतपरिमाणौ सः युक्ताहारविहारः - one whose food and walking are moderation.

2. युक्तचेष्टः यस्य कर्मसु चेष्टा युक्ता नियता सः युक्तचेष्टः one whose efforts in obligatory actions are in moderation

3. युक्तस्वप्नावबोधः यस्य स्वप्नबोधौ युक्तौ नियतकालौ सः युक्तस्वप्नबॊधः one whose sleep and wakefulness is in moderation

We have seen why food and sleep must be in moderation in previous verse. Why should walking and effort in one’s duties be in moderation? Walking is needed as an exercise to keep the body and mind healthy. Excess effort or activity first increases rajas and finally collapses into tamas due to tiredness; deficiency first increases tamas and then either maintains it or provokes rajas as compensation due to guilt or pressure. Meditation requires sattva, which exists only in regulated living.

Meditation is called दुःखहा. दुःखहा दुःखानि सर्वाणि हन्तीति दुःखहा - that which takes away all miseries of samsara, i.e., liberation is attained. In other words, adhyatmika, adhibhautika and adhidaivika miseries of samsara are removed - they are not gone as such, but the notion that they are causing me misery is gone. Identification with karya-karana-sanghata which undergoes misery is gone and hence I won't be miserable ever again.

Note that moderation in these 4 aspects of food, sleep, walking and efforts in doing duties is what one may call work-life balance, wholesome healthy living. So even in the worldly sense of healthy life, happiness, success in family and career, mental peace, contentment, etc. a regulated life as given in this verse is essential and more so in meditation. And when karya-karana-sanghata is regulated this way, meditation becomes very smooth.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।

निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ ६-१८॥

यदा (योगिनः) विनियतम् चित्तम् आत्मनि एव अवतिष्ठते सर्वकामेभ्यः निःस्पृहः (अस्ति) तदा (सः) युक्तः इति उच्यते। 

यदा = when, विनियतम् = well controlled, चित्तम् = mind, आत्मनि = in the Self, एव = alone, अवतिष्ठते = remains placed, निःस्पृहः = free of attachment, सर्वकामेभ्यः = for all desirable objects, युक्तः = absorbed in the Self, इति उच्यते = is said, तदा = then

When the (meditator’s) mind is well controlled and remains placed in the Self alone, free of attachment for all desirable objects, then (that one) is said to be absorbed in the Self.

यदा – अव्ययम्

विनियतम् – विनियत, नपुं, प्र, एक, कृदन्तरूपाणि - वि + नि + यम् + क्त - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट्

चित्तम् – चित्त, नपुं, प्र, एक

आत्मनि – आत्मन्, पुं, स, एक

एव – अव्ययम्

अवतिष्ठते – अव + स्था धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, प्र-पु, एक

निःस्पृहः – निःस्पृह, पुं, प्र, एक

सर्वकामेभ्यः – सर्वकाम, पुं, पं, बहु

युक्तः – युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजिँर् योगे - रुधादिः - अनिट्

इति – अव्ययम्

उच्यते – वच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

तदा – अव्ययम्

यदा विनियतं चित्तं विशेषेण नियतं संयतम् एकाग्रतामापन्नं चित्तं हित्वा बाह्यार्थचिन्ताम् आत्मन्येव केवले अवतिष्ठते स्वात्मनि स्थितिं लभते इत्यर्थः। निःस्पृहः सर्वकामेभ्यः निर्गता दृष्टादृष्टविषयेभ्यः स्पृहा तृष्णा यस्य योगिनः सः युक्तः समाहितः इत्युच्यते तदा तस्मिन्काले।।तस्य योगिनः समाहितं यत् चित्तं तस्योपमा उच्यते

When the meditator’s mind is: specially restrained and concentrated (यदा योगिनः विनियतं चित्तं विशेषेण नियतं संयतम् एकाग्रतामापन्नं), having withdrawn from external objects (चित्तं हित्वा बाह्यार्थचिन्ताम्) remains placed in the Self alone (आत्मन्येव केवले अवतिष्ठते), attains a steady state in the Self - this is the meaning (स्वात्मनि स्थितिं लभते इत्यर्थः), free from attachments for all seen and unseen desirables (निःस्पृहः सर्वकामेभ्यः निर्गता दृष्टादृष्टविषयेभ्यः स्पृहा तृष्णा यस्य योगिनः), that (meditator) is said to be absorbed (in the Self) (सः युक्तः समाहितः इत्युच्यते) at that time (तदा तस्मिन्काले). The concentrated mind of such a meditator is then described by its simile (तस्य योगिनः समाहितं यत् चित्तं तस्योपमा उच्यते).

Notes

This verse describes nirvikalpa-samadhi and what leads to it:

1. विनियतम् चित्तम् controlled mind - thoughts about anything other than Self are discarded during meditation. If they appear, one then sees them as changeful in nature and discards them as not worth having. When not in meditation, thoughts about objects cannot be eliminated as one has to deal with the objects, but one should not be seeing pleasurability in them and taking up actions to possess them, etc.

Verses 2.14-16 help in dealing with experiences of objects.

2. (चित्तम्) आत्मनि एव अवतिष्ठते mind abides in the Self alone - the state of मत्चित्तः and मत्परः will make sure that the mind always dwell on the Self during meditation. And when not in meditation, even when dealing with objects, the person sees that in truth they are Brahman, there is no mithya whatsoever as it is unreal (verse 2.16). So this phrase can be interpreted as abiding in the Self always with no thought of other than the Self or it can also mean seeing that there is nothing other than the Self - an advanced version of a sadhaka. The second one is given in Upanishads as follows:

बृहदारण्यकोपनिषद् 2.4.6 - इदं ब्रह्म इदं क्षत्रम् इमे लोका इमे वेदाः इमे देवाः इमानि भूतानि । इदं सर्वं यदयमात्मा ॥ “This is Brahmanahood; this is the kṣatriya power; these are the worlds; these are the Vedas; these are the gods; these are the beings. All this is indeed this Self.”

छान्दोग्योपनिषद् 7.25.2 - आत्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरता । आत्मैवेदं सर्वमिति ॥ “The Self is behind, the Self is in front; the Self is to the south, the Self to the north; The Self alone is all this.”

This abidance in Self is attained only when the four principal obstacles of meditation  are transcended:

1. लय Laya - The mind collapses into the kāraṇa śarīra, resulting in a dull, inert absorption. There is no clear awareness of whether one was meditating or asleep. This is often called jaḍa-samādhi. Though there is a cessation of thoughts, there is no clarity or alertness, and therefore no realization.

2. विक्षेप Vikṣepa - Here the mind is disturbed by the active eruption of vāsanās in the form of thoughts, memories, or fantasies. These distractions repeatedly interrupt meditation and pull the attention outward.

3. कषाय Kaṣāya - These are latent, unmanifest vāsanās. The mind may appear calm and steady, yet subtle impressions remain dormant and can reassert themselves later. This obstacle requires sustained practice (abhyāsa) and dispassion (vairāgya) for complete attenuation.

4. रसस्वाद Rasa–svāda - This is attachment to the peace, joy, or bliss experienced in savikalpa samādhi. Though sattvic and subtle, this enjoyment itself becomes an obstacle, as the meditator lingers in the experience instead of transcending it. True liberation requires even this to be relinquished.

3. सर्वकामेभ्यः निःस्पृहः (अस्ति) निर्गता दृष्टादृष्टविषयेभ्यः स्पृहा तृष्णा यस्य योगिनः the absence of attachment or desire for all desirables (काम्यन्ते इति कामः - काम is that which is desired) - both seen (of this world) and unseen (of other worlds).This vairagya is a natural vairagya, not like the one practised consciously in sadhana-catushthaya. The object as unreal is clearly perceived and hence there is no notion of pleasurability from an object whatsoever, unlike in the simple vairagya, where the craving for object happiness may be there even though one may not pursue to fulfill them through actions.

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ ६-१९॥

यथा निवातस्थः दीपः न इङ्गते  - सोपमा आत्मनः योगम्  युञ्जतः योगिनः यतचित्तस्य स्मृता। 

यथा = just as, दीपः = a lamp, निवातस्थः = in a windless place, न = doesn’t, इङ्गते = flicker, सोपमा = that simile, स्मृता = remembered, योगिनः यतचित्तस्य = for the controlled mind of the meditator, युञ्जतः = engaging in, योगम् = meditation, आत्मनः = of the Self

Just as a lamp in a windless place doesn’t flicker - that simile is remembered for the controlled mind of the meditator engaging in meditation of the Self.

यथा – अव्ययम्

दीपः – दीप, पुं, प्र, एक

निवातस्थः – निवातस्थ, पुं, प्र, एक

न – अव्ययम्

इङ्गते – इङ्ग् धातुरूपाणि - इगिँ गत्यर्थः - भ्वादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक

सा – तद्, स्त्री, प्र, एक

उपमा – उपमा, स्त्री, प्र, एक

स्मृता – स्मृता , स्त्री, प्र, एक, कृदन्तरूपाणि - स्मृ + क्त - स्मृ चिन्तायाम् - भ्वादिः - अनिट्

योगिनः – योगिन्, पुं, ष, एक

यतचित्तस्य – यतचित्त, पुं, ष, एक

युञ्जतः – युञ्जत्, पुं, ष, एक

योगम् – योग, पुं, द्वि, एक

आत्मनः – आत्मन्, पुं, ष, एक

यथा दीपः प्रदीपः निवातस्थः निवाते वातवर्जिते देशे स्थितः न इङ्गते न चलति सा उपमा उपमीयते अनया इत्युपमा योगज्ञैः चित्तप्रचारदर्शिभिः स्मृता चिन्तिता योगिनो यतचित्तस्य संयतान्तःकरणस्य युञ्जतो योगम् अनुतिष्ठतः आत्मनः समाधिमनुतिष्ठत इत्यर्थः।।एवं योगाभ्यासबलादेकाग्रीभूतं निवातप्रदीपकल्पं सत्

Just as a lamp placed in a windless place does not flicker (यथा दीपः प्रदीपः निवातस्थः निवाते वातवर्जिते देशे स्थितः न इङ्गते न चलति), that simile - simile is that by which it is compared (सा उपमा उपमीयते अनया इति उपमा) - has been remembered by the knowers of meditation who observe the movement of the mind (योगज्ञैः चित्तप्रचारदर्शिभिः स्मृता चिन्तिता), so also a meditator restrains the mind engaging it in mediation and remains absorbed in the Self  - this is the meaning (योगिनो यतचित्तस्य संयतान्तःकरणस्य युञ्जतो योगम् अनुतिष्ठतः आत्मनः समाधिमनुतिष्ठत इत्यर्थः). In this way, by the strength of practice of meditation, the mind becomes focused, like a lamp steady in a windless place (एवं योगाभ्यासबलादेकाग्रीभूतं निवातप्रदीपकल्पं सत्).

Notes
Nirvikalpa samādhi, a state free from thought, is compared in the Gītā to a lamp placed in a windless location, which neither flickers nor wavers. The windlessness signifies the absence of mental modifications, where the mind of the yogi becomes perfectly still and abides in the Self alone, without the rise of any other thought. In this state, tripuṭi—the distinctions of thinker, thought, and object of thought—collapses entirely. Brahman is not an object of cognition here; rather, all differentiation merges into non-dual awareness. This is described by Yajnavalkya to Maitreyi in Brihadaranyaka Upanishads 4.5.13 as:

स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एव, एवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव

“Just as a lump of rock salt (सैन्धवघनः) has no inner part and no outer part (अनन्तरः अबाह्यः), is whole and undivided (कृत्स्नः), and is nothing but a homogeneous mass of taste alone (रसघन एव), in exactly the same manner, O dear one (वा अरे), this Self (अयम् आत्मा) is without interior or exterior distinctions (अनन्तरः अबाह्यः), is whole and partless (कृत्स्नः), and is nothing but a homogeneous mass of consciousness alone (प्रज्ञानघन एव).”

Saindhava-ghana, the “solid mass of salt,” is an analogy used by Yājñavalkya in the Bṛhadāraṇyaka Upaniṣad to convey the nature of the Self after realization. A lump of salt has no inner or outer, no parts that differ from one another; wherever it is touched, it is nothing but salt. Likewise, when individuality born of ignorance is dissolved, the Self remains as homogeneous, undivided consciousness. The disappearance here is not of awareness but of differentiation—subject and object, knower and known no longer stand apart. Just as salt dissolved in water loses its form yet pervades the water entirely as saltiness, the ego-sense dissolves while pure consciousness remains all-pervasive and indivisible. This state is not like deep sleep, where distinctions vanish due to absence of awareness; rather, it is vijñāna-ghana—a mass of awareness without particularized cognition. The saindhava-ghana metaphor thus points to Brahman as non-dual, borderless consciousness, where individuality is resolved but Self-awareness is complete and unbroken.

मनसः वृत्तिशून्यस्य निर्विकारात्मनः स्थितिः ।

असंप्रज्ञात-नामासौ समाधिः योगिनां प्रियः ॥

The steady abidance of the changeless Self, when the mind is completely free from all modifications, is called asamprajñāta samādhi. This samādhi is dear to yogis.

Nirvikalpa samadhi in Vedanta is known as asamprajñāta samādhi in Yoga.

Through repeated abidance in nirvikalpa samādhi, the deeply rooted individualistic vāsanās are progressively weakened. This dissolution does not occur through deliberate or effortful mental activity, but as a natural consequence of absorption itself. Just as a fatigued person falls asleep without conscious exertion, so too one who has attained nirvikalpa samādhi continues to enter it effortlessly. This effortless continuity is referred to as samādhi-abhyāsa.

As samādhi-abhyāsa matures, it culminates in sahaja samādhi—a state in which Self-awareness remains unbroken even amidst activity. The yogi no longer abides in the Self only during formal meditation, but remains established in it at all times, whether engaged in action or rest.

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६-२०॥

यत्र योगसेवया निरुद्धम् चित्तम् उपरमते, यत्र आत्मना आत्मानम् आत्मनि एव पश्यन् तुष्यति च … 

यत्र = in which state, उपरमते = quietens, चित्तम् = mind, निरुद्धम् = restrained, योगसेवया = through the practice of meditation, यत्र = in which state, च = and, एव = alone, आत्मना = by mind, आत्मानम् = the Self, पश्यन् = seeing, आत्मनि = in oneself, तुष्यति = is satisfied

In which (nirvikalpa samādhi), the (effortlessly) restrained mind withdraws through the practice of meditation, in which (nirvikalpa samādhi, the meditator) is satisfied seeing the Self in oneself by the mind …

यत्र – अव्ययम्

उपरमते – उप + रम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - रमुँ क्रीडायाम् रमँ इति माधवः - भ्वादिः, प्र-पु, एक

चित्तम् – चित्त, नपुं, प्र, एक

निरुद्धम् – निरुद्ध, पुं, प्र, एक

योगसेवया – योगसेवा, स्त्री, तृ, एक

यत्र – अव्ययम्

च – अव्ययम्

एव – अव्ययम्

आत्मना – आत्मन्, पुं, तृ, एक

आत्मानम् – आत्मन्, पुं, द्वि, एक

पश्यन् – पश्यत्, पुं, प्र, एक, कृदन्तरूपाणि - दृश् + शतृँ - दृशिँर् प्रेक्षणे - भ्वादिः - अनिट्

आत्मनि – आत्मन्, नपुं, ष, एक

तुष्यति – तुष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - तुषँ प्रीतौ - दिवादिः प्र-पु, एक

यत्र यस्मिन् काले उपरमते चित्तम् उपरतिं गच्छति निरुद्धं सर्वतो निवारितप्रचारं योगसेवया योगानुष्ठानेन यत्र चैव यस्मिंश्च काले आत्मना समाधिपरिशुद्धेन अन्तःकरणेन आत्मानं परं चैतन्यं ज्योतिःस्वरूपं पश्यन् उपलभमानः स्वे एव आत्मनि तुष्यति तुष्टिं भजते।।किञ्च

In which state, the mind becomes withdrawn (यत्र यस्मिन् काले उपरमते चित्तम् उपरतिं गच्छति) restrained from all wanderings (निरुद्धं सर्वतो निवारितप्रचारं) through the practice of meditative discipline (योगसेवया योगानुष्ठानेन), in which state, with a mind purified by absorption in the Self (यत्र चैव यस्मिंश्च काले आत्मना समाधिपरिशुद्धेन अन्तःकरणेन), one perceiving in oneself (पश्यन् उपलभमानः आत्मनि स्वे एव), the Self, the supreme consciousness, nature of illumination (आत्मानं परं चैतन्यं ज्योतिःस्वरूपं), delights in contentment (तुष्यति तुष्टिं भजते).’

Notes

Verses 20-22 describe 6 characteristics of nirvikalpa samadhi or it can be taken as 6 types of sadhana for a yogi who is practising meditation.

1. Relaxed controlled mind यत्र योगसेवया निरुद्धम् चित्तम् उपरमते यत्र यस्मिन् काले उपरमते चित्तम् उपरतिं गच्छति निरुद्धं सर्वतो निवारितप्रचारं योगसेवया योगानुष्ठानेन In which state, the mind becomes withdrawn, restrained from all wanderings through the practice of meditative discipline. 

Yoga describes stages of meditation:

1. क्षिप्त (kṣipta) – restless (rajas), thoughts are dominant and one is distracted with no focus, a preliminary pratyahara stage where the mind has to be actively brought back from object-oriented thoughts.

2. मूढ (mūḍha) – dull (tamas), mind is dull, sleepy, a preliminary pratyahara stage where the mind has to be activated to focus on the Self.

3. विक्षिप्त (vikṣipta) – intermittently collected, mind gets focussed intermittently, this is the dharana stage where there is continuity in meditation for sometime.

4. एकाग्र (ekāgra) – one-pointed (sattva) - this is with effort, mind is now focussed completely, this is stage of dhyana where focus is continuous for long time with effort

5. निरुद्ध (niruddha) – fully restrained, this is the stage of samadhi where effort is absent and the mind naturally meditates.

So निरुद्ध in this verse is samadhi and in this context, it is nirvikalpa, there is no त्रिपुटि - thought, object of the thought and the thinker also. एकाग्र state needs effort to maintain as it can slip into other states that distract the mind from focusing on the Self. But in निरुद्ध the mind naturally dwells on the Self with no need for effort.

2. Contended happy mind यत्र आत्मना आत्मानम् आत्मनि एव पश्यन् तुष्यति च यत्र चैव यस्मिंश्च काले आत्मना समाधिपरिशुद्धेन अन्तःकरणेन आत्मानं परं चैतन्यं ज्योतिःस्वरूपं पश्यन् उपलभमानः स्वे एव आत्मनि तुष्यति तुष्टिं भजते In which state, with a mind purified by absorption in the Self, one perceiving in oneself the Self alone, the Supreme Consciousness, nature of illumination, delights in contentment.

• आत्मना समाधिपरिशुद्धेन अन्तःकरणेन - with a purified mind - that has no ignorance of the Self, and hence no superimposition followed by identification with that superimposition (no ajnana -> no adhyasa -> no taadaatmya).

• आत्मानं परं चैतन्यं ज्योतिःस्वरूपं - the Supreme Self which is Consciousness as the inner Self

• आत्मनि स्वे एव  - in oneself alone - in the core of oneself, in the hrdaya guha, the cave of the heart, within mind-intellect. Note that the jivatva, the reflected Consciousness in mind-intellect, is ultimately Consciousness alone (sakshi) reflected there.

The contentment that arises from such awareness is not through object experience, but simply being aware of the Self as Consciousness, a state of niruddha as mentioned above. This bliss is inexplicable as it differs from amd incomparable with the known happiness that arises from indulging with objects through sense and mind both qualitatively and quantitatively.

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् ।

वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ ६-२१॥

… यत् आत्यन्तिकम् अतीन्द्रियम् बुद्धिग्राह्यम् सुखम् तत् (सुखम्) वेत्ति, यत्र अयम् (विद्वान् आत्मस्वरूपे) एव स्थितः तत्त्वतः न चलति च …  

सुखम् = happiness, आत्यन्तिकम् = unlimited, यत् = which, तत् = that, बुद्धिग्राह्यम् = grasped by intellect, अतीन्द्रियम् = beyond the senses, वेत्ति = abides, यत्र = in which state, न = not, च = and, एव = alone, अयम् = this (wise one), स्थितः = established, चलति = waver, तत्त्वतः = from Truth

The unlimited happiness, which is beyond senses and grasped by intellect, in that (the meditator) abides (in nirvikalpa samādhi), established in which state (nirvikalpa samādhi) this (wise one) does not waver from Truth …

सुखम्  – सुख, नपुं, द्वि, एक

आत्यन्तिकम् – आत्यन्तिक, नपुं, द्वि, एक

यत् – यत्, नपुं, प्र, एक

बुद्धिग्राह्यम् – बुद्धिग्राह्य, नपुं, द्वि, एक

अतीन्द्रियम् – अतीन्द्रिय, नपुं, द्वि, एक

वेत्ति – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक

यत्र – अव्ययम्

न – अव्ययम्

च – अव्ययम्

एव – अव्ययम्

अयम् – इदम्, पुं, प्र, एक

स्थितः – स्थित, पुं, प्र, एक, कृदन्तरूपाणि - स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

चलति – चल् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - चलँ कम्पने - भ्वादिः, प्र-पु, एक

तत्त्वतः – अव्ययम्

सुखम् आत्यन्तिकं अत्यन्तमेव भवति इत्यात्यन्तिकम् अनन्तमित्यर्थः यत् तत् बुद्धिग्राह्यं बुद्ध्यैव इन्द्रियनिरपेक्षया गृह्यते इति बुद्धिग्राह्यम् अतीन्द्रियम् इन्द्रियगोचरातीतम् अविषयजनितमित्यर्थः वेत्ति तत् ईदृशं सुखमनुभवति यत्र यस्मिन् काले न च एव अयं विद्वान् आत्मस्वरूपे स्थितः तस्मात् नैव चलति तत्त्वतः तत्त्वस्वरूपात् न प्रच्यवते इत्यर्थः।।किञ्च

आत्यन्तिकम् means Supreme. That happiness which is unlimited (सुखम् आत्यन्तिकं अत्यन्तमेव भवति इत्यात्यन्तिकम् अनन्तमित्यर्थः) comprehended by the intellect alone, independent of the senses (यत् तत् बुद्धिग्राह्यं बुद्ध्यैव इन्द्रियनिरपेक्षया गृह्यते बुद्धिग्राह्यम्), beyond the reach of the senses and not caused by objects - this is the meaning (अतीन्द्रियम् इन्द्रियगोचरातीतम् अविषयजनितम्) - such happiness one experiences (वेत्ति तत् ईदृशं सुखमनुभवति), in the time when the wise person is established in one’s own Self (न च एव अयं विद्वान् आत्मस्वरूपे स्थितः), and therefore that person does not waver from one’s true nature (तस्मात् नैव चलति तत्त्वतः तत्त्वस्वरूपात् न प्रच्यवते).

Notes

3. Unlimited happiness with no object as its source यत् आत्यन्तिकम् अतीन्द्रियम् बुद्धिग्राह्यम् सुखम् तत् (सुखम्) वेत्ति सुखम् अनन्तम् यत् तत् बुद्धिग्राह्यं बुद्ध्यैव इन्द्रियनिरपेक्षया गृह्यते इति बुद्धिग्राह्यम् अतीन्द्रियम् इन्द्रियगोचरातीतम् अविषयजनितमित्यर्थः वेत्ति तत् ईदृशं सुखमनुभवति That happiness, which is unlimited, comprehended by the intellect alone, independent of the senses, beyond the reach of the senses and not caused by objects, such happiness one person experiences (in samadhi).

The happiness in nirvikalpa-samadhi is described in three ways:

1. आत्यन्तिकम् - The happiness in samadhi is absolute—limitless, endless, and beginningless. It is not a relative pleasure produced by contact with objects, nor something newly attained. Being free from temporal limitation, it is infinite bliss (paramānanda), identical with the very nature of Brahman.

2. बुद्धिग्राह्यम् - That which is “grasped by the buddhi” - it does not mean as an object known in the ordinary sense. It signifies that through refined intellect, the truth “aham brahmāsmi” is ascertained and assimilated. The arising of the brahmākāra-vṛtti in the intellect alone destroys ignorance. Once ignorance is removed, that vṛtti also subsides, just as a cleansing agent dissolves after purifying water. The Brahman-state does not remain as a mental impression (vāsanā), for when everything is known as Brahman, there remains nothing apart from it to be retained as a vāsanā. So the intellect is the instrument used to realise Brahman, but the actual realisation is beyond it when it dissolves itself in meditation while in the functional reality its essence or core is seen as I.

3. अतीन्द्रियम् - This indicates that Brahman is beyond the reach of the senses and even the mind as instruments of object-cognition. The mind and intellect are indeed employed in the disciplines of yoga and inquiry, but the final recognition of one’s true nature is not a sensory or mental experience. When ignorance ceases, Brahman is revealed as ever-present Self-awareness, not as something newly cognized through the mind.

4. Always established in the Self यत्र अयम् (विद्वान् आत्मस्वरूपे) एव स्थितः तत्त्वतः न चलति च यत्र यस्मिन् काले न च एव अयं विद्वान् आत्मस्वरूपे स्थितः तस्मात् नैव चलति तत्त्वतः तत्त्वस्वरूपात् न प्रच्यवते when the wise person is established in one’s own Self and therefore that person does not waver from one’s true nature.

Once Brahman is realized as one’s true nature, there is never again a fundamental awareness of “I” as anything else. This is markedly different from the shifting identities experienced in ordinary life. In the state of ignorance (vyavahāra), the sense of “I” keeps changing—sometimes identified with the body, sometimes with the mind, sometimes with a profession, a role, or a relationship. Each time a new identification is assumed, the previous ones are forgotten, only to be taken up again later and then discarded in favor of yet another identity.

This raises a natural question: why is the realization “I am Brahman” unique?
Why does it not behave like all other identities—arising, fading, and being replaced?

The answer lies in the nature of truth itself. All other identities are incidental and superimposed; they are not one’s real nature. The realization of Brahman, however, is the recognition of one’s very core and essence. What is false can be replaced; what is true cannot be negated once known.

An analogy clarifies this distinction. Suppose a person is an actor performing various roles in different plays, but is somehow unaware of their identity as an actor. While acting, they fully take themselves to be the character—forgetting previous roles and later assuming new ones. Now imagine that, in the middle of a play, someone reveals to them: “You are not this character; you are an actor.” From that moment onward, even while continuing to perform different roles, the actor never again forgets their true identity. The roles may change, but the knowledge “I am an actor” remains unshaken.

Similarly, once the Self is known as Brahman, all transactional roles continue at the level of vyavahāra, but the fundamental identity is never lost. One may function as body, mind, or social role, yet inwardly one remains established in the truth of the Self. This is why the Gītā says such a person “does not deviate from the truth” (tattvataḥ na pracyavate).

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।

यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ ६-२२॥

यम् लब्ध्वा च अपरम् लाभम् ततः अधिकम् न मन्यते, यस्मिन् स्थितः गुरुणा दुःखेन अपि न विचाल्यते …

यम् = which, लब्ध्वा = having realised, च = and, अपरम् = any other, लाभम् = gain, मन्यते = considers, न = not, अधिकम् = greater, ततः = that that, यस्मिन् = in which state, स्थितः = established, न = not, दुःखेन गुरुणा= by immense suffering, अपि = even, विचाल्यते = will not waver

… Having attained which (nirvikalpa samādhi or the Self), (the meditator) doesn’t consider any other gain is greater, established in which (nirvikalpa samādhi), (the meditator) will not waver (from that Self-awareness) even by an immense suffering …

यम् – यत्, नपुं, प्र, एक

लब्ध्वा – अव्ययम्, कृदन्तरूपाणि - लभ् + क्त्वा - डुलभँष् प्राप्तौ - भ्वादिः - अनिट्

च – अव्ययम्

अपरम् – अप, नपुं, प्र, एक

लाभम् – लाभ, नपुं, द्वि, एक

मन्यते – मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - मनँ ज्ञाने - दिवादिः, प्र-पु, एक

न – अव्ययम्

अधिकम् – अधिक, नपुं, प्र, एक

ततः – अव्ययम्

यस्मिन् – यत्, पुं, स, एक

स्थितः – स्थित, पुं, प्र, एक, कृदन्तरूपाणि - स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

न – अव्ययम्

दुःखेन – दुःख, नपुं, तृ, एक

गुरुणा – गुरु, पुं, तृ, एक

अपि – अव्ययम्

विचाल्यते – वि + चल् + णिच् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - चलँ कम्पने - भ्वादिः, प्र-पु, एक

यं लब्ध्वा यम् आत्मलाभं लब्ध्वा प्राप्य च अपरम् अन्यत् लाभं लाभान्तरं ततः अधिकम् अस्तीति न मन्यते न चिन्तयति। किञ्च यस्मिन् आत्मतत्त्वे स्थितः दुःखेन शस्त्रनिपातादिलक्षणेन गुरुणा महता अपि न विचाल्यते।।

यत्रोपरमते (गीता 6।20) इत्याद्यारभ्य यावद्भिः विशेषणैः विशिष्ट आत्मावस्थाविशेषः योग उक्तः

Having attained (that state of samadhi) which is realisation of the Self (यं लब्ध्वा यम् आत्मलाभं लब्ध्वा प्राप्य), (the meditator) does not consider that there is another gain superior to this (state) (च अपरम् अन्यत् लाभं लाभान्तरं ततः अधिकम् अस्तीति न मन्यते न चिन्तयति). Moreover, one who is established (in the state of samadhi which is establishing in) the nature of the Self (यस्मिन् आत्मतत्त्वे स्थितः) doesn’t waver (from that Self-awareness) even by immense suffering caused by injuries from weapons, etc. (दुःखेन शस्त्रनिपातादिलक्षणेन गुरुणा महता अपि न विचाल्यते).

यत्रोपरमते (गीता 6।20) इत्याद्यारभ्य यावद्भिः विशेषणैः विशिष्ट आत्मावस्थाविशेषः योग उक्तः।

Beginning with the verse “yatra uparamate” (यत्रोपरमते) (Gita 6.20) (इत्याद्यारभ्य) and continuing through all qualifying descriptions (यावद्भिः विशेषणैः), meditation is explained as abeyance in Self (विशिष्ट आत्मावस्थाविशेषः योग उक्तः).

5. Nothing higher to be gained यम् लब्ध्वा च अपरम् लाभम् ततः अधिकम् न मन्यते यं लब्ध्वा यम् आत्मलाभं लब्ध्वा प्राप्य च अपरम् अन्यत् लाभं लाभान्तरं ततः अधिकम् अस्तीति न मन्यते न चिन्तयति Having realised (that) which is the Self, (the meditator) does not consider that there is another gain superior to this.
   The word यम् can be taken as realising Brahman or attaining the state of nirvikalpa samadhi which leads to realisation of Brahman. One is the cause and the other is the effect, and therefore, they can be used interchangeably. To keep it consistent with other verses, we can take it as the state of samadhi in this verse. Having attained that state of nirvikalpa samadhi there is nothing more to achieve which is greater. Why so? Any attainment is sought only to make oneself happy and it has already been shown that nirvikalpa samadhi gives the Highest bliss as there is awareness that I am Brahman. So nothing else is seen higher than this state of samadhi because nothing else can add anymore happiness that is already felt within due to awareness of Self as Brahman. This echoes the word मत्परः of verse 6.14.

6. No pain can deter one from Self-awareness यस्मिन् स्थितः गुरुणा दुःखेन अपि न विचाल्यते यस्मिन् आत्मतत्त्वे स्थितः दुःखेन शस्त्रनिपातादिलक्षणेन गुरुणा महता अपि न विचाल्यते one who is established in the truth of the Self doesn’t waver (from that awareness) even by immense suffering caused by injuries from weapons, etc. 

The word गुरु means heavy or big, so a very painful sorrow is called गुरुम् दुखम्. A heavy sorrow will not disturb a person from the awareness that I am Brahman which one attains in samadhi. We should clearly note that the Lord is not saying sorrow will vanish, He is simply saying the sorrow will not bother you. What does that mean? If one identifies the state of sorrow, then one must be sorrowful, and hence should be bothered by it. So why is it being said that there is sorrow, but you are not sorrowful? This statement in the verse implies that the awareness that I am Brahman and not karaya-karana-sanghata which undergoes suffering makes one perceive sorrow but not be affected by it or identified with it to have this awareness - “I am sad”. Hence the person is said to be in immense bliss while the mind may be sorrowful. 

Using logic also one can show that the Self-knowledge cannot remove sorrow. What does Self-knowledge do? Knowledge, in general, can only remove ignorance in any case. In the case of Self-Knowledge, it only removes the ignorance of oneself as the substratum for all the perceived changeful entities which includes the mind and sorrow. Therefore, the awareness of Self can never be disturbed by the superimpositions of mind, sorrow, etc. It is just like a dream state can never affect the waking state. Note: the memory of the dream state in the waking state can affect the waking state, but the dream state directly has no impact on the waking state whatsoever. The person, realized as Brahman, is in paramartha-satta, while the mind, which is inert and material, is in vyavahara-satta, undergoing misery or happiness based on interactions it has with other entities in that realm. Ontologically they are in different realms, so misery cannot affect the status of a person as Brahman.

Even the misery of the mind is greatly reduced in one who has realized Brahman. For instance, the passing away of a loved one may still produce an outwardly observable perturbation of the mind, appearing as sorrow to others. However, inwardly, the realized person is clear: “I am not sorrowful; I am the witness of the sorrow arising in the mind.” This shift of identity to a different ontological level—paramārtha rather than vyavahāra—renders suffering less intense and more short-lived in contrast to the one rooted in the notion “I am the individual”, identifying with sorrow as “I am suffering.” Accordingly, it is said that as one progresses in yoga or sādhana toward liberation, there is a marked reduction in FIR: frequency of suffering, intensity of suffering, and recovery time from suffering.

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् ।

स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥ ६-२३॥

… दुःखसंयोगवियोगम् योगसंज्ञितम् तम् विद्यात् सः योगः अनिर्विण्णचेतसा निश्चयेन योक्तव्यः । 

तम् = that, विद्यात् = should be known, दुःखसंयोगवियोगम् = disunion from full union with sorrow, योगसंज्ञितम् = called meditation, सः = that, निश्चयेन = by conviction, योक्तव्यः = should be connected, योगः = meditation, अनिर्विण्णचेतसा = with a mind lacking aversion

… that (state mentioned just now), called meditation (nirvikalpa samādhi), which is disunion from full union with sorrow, should be known. That meditation should be practised by conviction with a mind lacking aversion.

तम् – तत्, पुं, प्र, एक

विद्यात् – विद् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक

दुःखसंयोगवियोगम् – दुःखसंयोगवियोग, पुं, प्र, एक

योगसंज्ञितम् – योगसंज्ञित, पुं, प्र, एक

सः – तद्, पुं, प्र, एक

निश्चयेन – निश्चय, पुं, तृ, एक

योक्तव्यः – योक्तव्य, पुं, प्र, एक, कृदन्तरूपाणि - युज् + तव्य - युजिँर् योगे - रुधादिः - अनिट्

योगः – योग, पुं, प्र, एक

अनिर्विण्णचेतसा – अनिर्विण्णचेतस्, नपुं, तृ, एक

तं विद्यात् विजानीयात् दुःखसंयोगवियोगं दुःखैः संयोगः दुःखसंयोगः तेन वियोगः दुःखसंयोगवियोगः तं दुःखसंयोगवियोगं योग इत्येव संज्ञितं विपरीतलक्षणेन विद्यात् विजानीयादित्यर्थः। योगफलमुपसंहृत्य पुनरन्वारम्भेण योगस्य कर्तव्यता उच्यते निश्चयानिर्वेदयोः योगसाधनत्वविधानार्थम्। स यथोक्तफलो योगः निश्चयेन अध्यवसायेन योक्तव्यः अनिर्विण्णचेतसा न निर्विण्णम् अनिर्विण्णम्। किं तत् चेतः तेन निर्वेदरहितेन चेतसा चित्तेनेत्यर्थः।।किञ्च

One should know that meditation is दुःखसंयोगवियोग (तं विद्यात् विजानीयात् दुःखसंयोगवियोगं) -  union with suffering is दुःखसंयोगः (दुःखैः संयोगः दुःखसंयोगः), and separation from that is दुःखसंयोगवियोगः (तेन वियोगः दुःखसंयोगवियोगः), that which is called meditation is known by a negative definition - this is the meaning (योग इत्येव संज्ञितं विपरीतलक्षणेन विद्यात् विजानीयात् इत्यर्थः). Having concluded with the result of meditation (योगफलमुपसंहृत्य), the obligation to practice meditation is stated by beginning again (पुनरन्वारम्भेण योगस्य कर्तव्यता उच्यते) for the sake of presenting conviction of efficacy and perseverance as the traits required for meditation (निश्चयानिर्वेदयोः योगसाधनत्वविधानार्थम्). That meditation, with the described result, should be practiced with conviction and a mind lacking aversion (स यथोक्तफलो योगः निश्चयेन अध्यवसायेन योक्तव्यः अनिर्विण्णचेतसा न निर्विण्णम् अनिर्विण्णम्).

What is that mind - by that mind in which there is no aversion  - this is the meaning (किं तत् चेतः तेन निर्वेदरहितेन चेतसा चित्तेनेत्यर्थः).

Notes: nishcahaya - conviction of efficacy and anirvedah  - perseverance

7. दुःखसंयोगवियोगः दुःखैः संयोगः दुःखसंयोगः तेन वियोगः दुःखसंयोगवियोगः union with suffering is दुःखसंयोगः, and separation from that is दुःखसंयोगवियोगः.

Yoga, as nirvikalpa samadhi, is defined in a peculiar way here. The word yoga means union and in the context of liberation it is realisation that individual and Brahman are the same - figuratively this realisation is implied as though there is a union of these two, union of individual with totality (in their true essence). But in this verse this realisation of “I am Brahman” is presented with an opposite characteristic, विपरीतलक्षण, as disunion. Disunion from what? Yoga, as nirvikalpa samadhi, is disunion from union with misery or in this context disunion from samsara itself - in other words liberation. Yoga is that which makes you free from the misery of samsara and hence it is called दुःखसंयोगवियोगः in this verse.

The misery arising in the realm of vyavhara or samsara is called ज्वरः (verse 3.30 avised one to be विगतज्वरः, unaffected by such misery of samsara). The realisation “I am Brahman”, characterised by nirvikalpa-samadhi, makes this ज्वरः untenable as given in Upanishad:

किमिच्छन् कस्य कामाय शरीरमनुशोच्येत् - Bṛhadāraṇyaka Upaniṣad 4.4.12

“Desiring what, and for whose sake, should one grieve for the body?”

That very awareness of “I am Brahman”, not rooted in the realm of subject-object (vyavahara) based on identification with perishable limited entities in ignorance, undercuts misery to a great extent as mentioned in the previous verse. Also this nirvikalpa-samadhi has also been mentioned previously as दुःखहा  (verse 17) and positively as आत्यन्तिकम् सुखम् (verse 21) similar to what has been given here.

With this verse, having stated the seven kinds of description of nirvikalpa-samadhi, the topic of meditation culminating with the result of nirvikalpa-samadhi has been concluded. Bhagavan now again describes the meditation process to inspire a sadhaka to practice. He states two important characteristics a sadhaka, who wants to meditate, should have:

1. निश्चयेन अध्यवसायेन with conviction of efficacy - one must be convinced that this yoga, meditation, with its finality of nirvikalpa samadhi is efficacious to realise the one’s true nature. This is supplement to मत्परः of verse 6.14 - holding the goal of liberation or Bhagavan as the Supreme by the intellect. This निश्चयबुद्धि - mindset of decisiveness about the path of meditation will lead to liberation or Bhagavan  is also the function of intellect.

2. अनिर्विण्णचेतसा न निर्विण्णम् चेतः अनिर्विण्णम् चेतः तेन निर्वेदरहितेन चेतसा mind with no aversion is  अनिर्विण्णम् चेतः, by such a अनिर्विण्णम् चेतः. Repeated attempts in meditation daily continuously leads to varied results - sometimes very easily disassociated from the vyavahara realm with no thoughts hindering the focus on the Self while many times the mind is very active with thoughts or dull to fall asleep with no focus on the Self. Sometimes such repeated attempts, incorrectly perceived as “failure”, may make a person weary of meditation itself and also to lose interest in practising it. First, no attempt in meditation is a failure as will be stated later in this chapter - there is never a loss in doing meditation, but only gain. Second, even though one may not perceive any changes in meditative states, still there is an intangible progress being made in the background - again stated later in this chapter. One must persist in long meditative sessions as much as possible.The heart must be fully long for being in meditation despite the 4 obstacles of laya, vikshepa, kashaaya, rasa-svada, persist in meditation as described earlier. This echoes मत्चित्तः of verse 6.14 - one must love Bhagavan/Self always. Here that same emotional outpouring is towards the path of meditation as a process which helps one to be with what one loves the utmost - Bhagavan/Self.

Bhagavān uses the word “योक्तव्यः”—“must be practiced”—with respect to meditation. This is not presented as optional advice but as a vidhi, an injunction.

In Chapter 5, Bhagavān describes the state of one who maintains the awareness “I am Brahman” while engaged in all activities. This condition may refer either to a jñānī, for whom such effortless abidance is natural, or to a highly prepared sādhaka, capable of continuous wakeful meditation even amidst action.

However, Bhagavān recognizes that most seekers are not capable of this. For them, maintaining Brahman-awareness while the kārya–kāraṇa–saṅghāta (body–mind complex) is actively engaged is exceedingly difficult. Therefore, Bhagavān explicitly teaches withdrawal from action and formal meditation as a necessary means. This is not a downgrade but a compassionate accommodation to human psychology. It is precisely for this majority of humanity that formal nididhyāsana—culminating in nirvikalpa-samādhi—is prescribed, and this is why Bhagavān states unambiguously that meditation “must be done.”

Consequently, this teaching directly challenges the view that śravaṇa and manana alone are universally sufficient, with nididhyāsana and samādhi being merely optional or dispensable. Such a position may hold in rare cases of exceptional preparedness, but it cannot be generalized without contradicting the Gītā’s explicit message of the need for formal meditation given here.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।

मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ ६-२४॥

सङ्कल्पप्रभवान् सर्वान् कामान् अशेषतः त्यक्त्वा मनसा इन्द्रियग्रामम् समन्ततः एव विनियम्य …

सङ्कल्पप्रभवान् = arising out of fanciful notions, कामान् = the desires, त्यक्त्वा = having given up, सर्वान् = all, अशेषतः = completely, मनसा = by the mind, एव = alone, इन्द्रियग्रामम् = the group of organs (senses and organs of activity), विनियम्य = having controlled, समन्ततः = from all directions

Having given up all desires arising out of fanciful notions completely, having controlled the group of organs (senses and organs of activity) by the mind alone from all directions …

सङ्कल्पप्रभवान् – सङ्कल्पप्रभव, पुं, द्वि, बहु

कामान् – काम, पुं, द्वि, बहु

त्यक्त्वा – अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा - त्यजँ हानौ - भ्वादिः - अनिट्

सर्वान् – सर्व, पुं, द्वि, बहु

अशेषतः – अव्ययम्

मनसा – मनस्, नपुं, तृ, एक

एव – अव्ययम्

इन्द्रियग्रामम् – इन्द्रियग्राम, पुं, द्वि, एक

विनियम्य – अव्ययम्, कृदन्तरूपाणि - वि + नि + यम् + ल्यप् - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट्

समन्ततः – अव्ययम्

संकल्पप्रभवान् संकल्पः प्रभवः येषां कामानां ते संकल्पप्रभवाः कामाः तान् त्यक्त्वा परित्यज्य सर्वान् अशेषतः निर्लेपेन। किञ्च मनसैव विवेकयुक्तेन इन्द्रियग्रामम् इन्द्रियसमुदायं विनियम्य नियमनं कृत्वा समन्ततः समन्तात्।।

The desires whose source is fanciful notion, they are संकल्पप्रभवाः कामाः (संकल्पः प्रभवः येषां कामानां ते संकल्पप्रभवाः कामाः). Having given up all of them completely (तान् त्यक्त्वा परित्यज्य सर्वान् अशेषतः निर्लेपेन). Moreover, by the discriminating mind alone (किञ्च मनसैव विवेकयुक्तेन), having done regulation of the senses (इन्द्रियग्रामम् इन्द्रियसमुदायं विनियम्य नियमनं कृत्वा), from all directions (समन्ततः समन्तात्).

Notes

Bhagavan again begins the description of the meditation process. Verses 10-15, 16-23 are two sets where preparation for meditation, the process of meditation and result of meditation were given. Now a third set begins.

संकल्पप्रभवाः कामाः - संकल्पः प्रभवः येषां कामानां ते संकल्पप्रभवाः कामाः - whose origin of those desires is fanciful notion of pleasure called सङ्कल्प or शोभना-अध्यास superimposition of fanciful notion of being a source of pleasure on an object. A person, who has शोभना-अध्यास:

1. Sees exaggerated notions of pleasurable qualities

2. Sees non-existent pleasurable qualities

3. Ignores painful qualities

4. Is not even aware of painful qualities

of the object that is desired.

The root cause for such शोभना-अध्यास is having satyatva-buddhi on an object, as if its real, exists forever, always a source of pleasure.

How to get rid of this satyatva-buddhi? By viveka - removing notion of the desired object being real

How to get rid of शोभना-अध्यास? By vairagya - removing notion that it is a source of pleasure

1. संकल्पप्रभवान् कामान् त्यक्त्वा परित्यज्य सर्वान् अशेषतः निर्लेपेन - having given all of them entirely. All such desires must be given up and not retain even a wee-bit. In other words, don’t get swayed by raga-dvesha at all, don’t hold on to them or nurture them.

2. मनसैव विवेकयुक्तेन इन्द्रियग्रामम् इन्द्रियसमुदायं विनियम्य नियमनं कृत्वा समन्ततः समन्तात्

How to begin this process of giving up desires? Just as mentioned in Chapter-3, start with the easiest one to control - इन्द्रियग्रामम् group of sense and motor organs using a mind endowed with viveka. The organs are prevented from interacting with their respective objects so that the notion of pleasurability is not enhanced. The weird part is even though the experience of indulgence with the object teaches that there is no inherent pleasure in the object, the mind and organs still crave interacting with them.

The controls on organs before and during meditation can be applied in this way:

• Control motor organs to not make the object accessible.

• If the object is accessible, then control the sense organs by not indulging in it

Both these steps complement each other - having no notion of pleasurability in objects helps in control of organs and control of organs makes the pleasurability notion in objects slowly wane. Both these steps need a mind endowed with viveka so that it can control the organs to regulate the interaction with their respective objects.

शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।

आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥ ६-२५॥

… शनैः शनैः धृतिगृहीतया बुद्ध्या उपरमेत् मनः आत्मसंस्थम् कृत्वा किञ्चित् अपि न चिन्तयेत् । 

शनैः शनैः = gradually, उपरमेत् = withdraw, धृतिगृहीतया बुद्ध्या = by the intellect endowed with steadfastness, आत्मसंस्थम् = abidance in the Self, मनः = the mind, कृत्वा = having done, न = not, किञ्चित् अपि = anything else whatsoever, चिन्तयेत् = should think

… Gradually withdraw the mind (from objects), having done abidance in the Self by the intellect endowed with steadfastness, (the meditator) should not think of anything else whatsoever.

शनैः शनैः – अव्ययम्

उपरमेत् – उप + रम् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - रमुँ क्रीडायाम् रमँ इति माधवः - भ्वादिः, प्र-पु, एक

बुद्ध्या – बुद्धि, स्त्री, तृ, एक

धृतिगृहीतया – धृतिगृहीता, स्त्री, तृ, एक

आत्मसंस्थम् – आत्मसंस्थ, नपुं, द्वि, एक

मनः – मनस्, नपुं, द्वि, एक

कृत्वा – अव्ययम्

न – अव्ययम्

किञ्चित् – अव्ययम्

अपि – अव्ययम्

चिन्तयेत् – चिन्त् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - चितिँ स्मृत्याम् - चुरादिः, प्र-पु, एक

शनैः शनैः न सहसा उपरमेत् उपरतिं कुर्यात्। कया बुद्ध्या। किंविशिष्टया धृतिगृहीतया धृत्या धैर्येण गृहीतया धृतिगृहीतया धैर्येण युक्तया इत्यर्थः। आत्मसंस्थम् आत्मनि संस्थितम् आत्मैव सर्वं न ततोऽन्यत् किञ्चिदस्ति इत्येवमात्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्। एष योगस्य परमो विधिः।।तत्र एवमात्मसंस्थं मनः कर्तुं प्रवृत्तो योगी

Gradually, not suddenly, you should withdraw (शनैः शनैः न सहसा उपरमेत् उपरतिं कुर्यात्). By what (kind of) mind (कया बुद्ध्या)? By a specific intellect endowed with steadiness - this is the meaning (किंविशिष्टया धृतिगृहीतया धृत्या धैर्येण गृहीतया धृतिगृहीतया धैर्येण युक्तया इत्यर्थः). When the mind is established in the Self (आत्मसंस्थम् आत्मनि संस्थितम्): All is Self alone; there is nothing else apart from it (आत्मैव सर्वं न ततोऽन्यत् किञ्चिदस्ति). Having thus established the mind in the Self, one should not think of anything else (इत्येवमात्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्). This is the supreme method of meditation (एष योगस्य परमो विधिः). This being the case, in this way, the meditator tries to engage the mind in establishing in the Self (तत्र एवमात्मसंस्थं मनः कर्तुं प्रवृत्तो योगी).

Notes:

Differences between Yoga-samādhi and Vedānta-samādhi

1. Goal w.r.t. activities - Yoga-samādhi aims at citta-vṛtti-nirodhaḥ, a mental condition only feasible in formal meditation by not indulging in any physical or mental activity. Vedānta-samādhi (nididhyāsanam) aims at ātma-jñāna-niṣṭhā, the firm assimilation of an already-established fact that I am Brahman which doesn’t necessarily need withdrawal from mental or physical action. So one can attain Vedanta-samadhi through meditation with eyes open while working, walking, talking, eating, etc. unlike Yoga-samadhi. 

• Sat-dhyāna — seeing pure existence in objects perceived with eyes open.

• Chit-dhyana — seeing pure Consciousness in oneself as true essence in meditation with eyes closed

• Aham-jagat-bheda-mithyatvam — seeing the difference between objects and Me as unreal. This begins first with Nāma-rūpa-mithyātvam — seeing the impermanence of objects and their characteristics being different from My true nature and the transcends to see that difference itself is mithya. It is first seeing Reality in oneself then all else.

उपेक्ष्य नामरूपे द्वे सच्चिदानन्दतत्परः।

समाधिं सर्वदा कुर्याद् हृदये वाऽथवा बहिः॥ (Dṛg-Dṛśya Viveka 22)

Ignoring name and form, established in Existence-Consciousness-Bliss, one should always practice samādhi—either internally (in the heart) or externally.

2. Nature of the goal -  Vedānta-samādhi yields dṛṣṭa-phala as Self-awareness is immediately perceptible whereas Yoga-samādhi aims at an adṛṣṭa-phala as the connection between citta-vṛtti-nirodhaḥ and Self-awareness isn’t straightforward. Although citta-vṛtti-nirodhaḥ is experienced, its cause–effect relation with Self-awareness is not self-evident. 

3. Necessity of rules in the attainment of goal -  Yoga-samādhi necessarily depends on strict rules of posture, breath, sense-control, physical activity, food, sleep, etc., whereas Vedānta-samādhi does not impose such compulsory external rules. 

An adṛṣṭa-phala necessitates such rules as given by Swami Vidyaranya in Pancadasi:

नियमेन जपं कुर्याद् अकृतौ प्रत्यवायतः।

अन्यथा-करणेऽनर्थः स्वर-वर्ण-विपर्ययात्॥PancD.7.116॥

Japa should be done according to prescribed rules, since when not followed there is pratyavāya (a possible opposite result). When doing it otherwise (anyathā, than the rule), due to changing the pitch (given in the Veda) or mispronouncing the letters, then the meaning (of the japa-mantra) can be otherwise (an-artha).

Wrong posture, breath, or method can produce agitation or dullness instead of nirodha. In contrast, a dṛṣṭa-phala needs fewer rules as the goal can be achieved in a less stringent way. There is no need for special posture, regulation of food, sleep, physical activity, etc. For example, it is stated in Pancadasi:

अश्नाति वा न वाश्नाति भुङ्क्ते वा स्वेच्छयान्यथा।

येन केन प्रकारेण क्षुधाम् अपनिनीषति॥PancD.7.115॥

One desires to take away hunger by whatever means, whether by eating or fasting (diverting the mind for a time) one satisfies (bhuṅkte) in anyway one wishes.

क्षुधेव दृष्ट-बाधाकृद् विपरीता च भावना।

ज्ञेया केनाप्युपायेन नास्त्यत्रानुष्ठितेः क्रमः॥PancD.7.117॥

Like hunger (kṣudhā iva), erroneous tendency in thinking brings about noticeable problems (unfulfilled desiring and resulting pains). As something to be known (jñeyā, the tattva-bhāvanā, or the reading is ‘jeyā, to be accomplished’) by any means, there is no fixed rule (krama, ritual) to be followed here.

The previous verse dealt with regulation of organs, in this verse it is regulation of thoughts or mind. This verse and the next one form a loop for continuous meditation.

शनैः शनैः उपरमेत् - The withdrawal of mind from objects should be done gradually, not suddenly. Why so? One cannot simply force oneself to go against the vasanas that have been nurtured over lifetimes all of a sudden as it will lead to adverse reactions. Vasanas are like past momentum, the tendencies created by our actions done in the past, and that momentum cannot be stopped or changed all of a sudden, and even if one does it, they may go insane or lose mental balance. Just like a moving vehicle needs to be braked or changed direction gradually, not suddenly, otherwise it will topple.

How to control the thoughts that arise from our tendencies gradually in meditation?

1. Develop a witness attitude - any thought that comes up, one does not indulge in it or fight it, because that means you are strengthening it. Just watch it - it will go away itself. Suppose there is a crowd going by and you are watching it from the window of your room high above it and you know two people in that crowd walking by your window. One is a friend and the other is an enemy. Now if you don’t make an attempt to call them, they will just walk by without noticing you. But suppose you call them, then both will respond in a certain way to which you will also respond and thus get involved and disturbed. Thus not engaging with both of them, you retain equipoise. So also in meditation, don't engage with any thought - good or bad, thereby you will remain calm. This is a passive withdrawal where the object of the thought is ignored completely.

2. Develop contrary thoughts - pratipaxa bhavana or dosha darshana - to counter the thoughts that arise in meditation. If the thought is an attraction towards an object, develop a contrary thought to see why that object is harmful or is actually repulsive in a different perspective, etc. Same for the repulsive objects also to see them as not so bad. Don’t develop hatred/attachment for anything - that is the idea. This is active control over the object of thought to weaken it.

But one must note that the same mind is used in activities when not meditating also. Hence there must be conducive supportive practices during activities also - such as maintaining mindfulness in activities, so as not to be consumed by what one’s dealing with., etc.

Who guides these controls on thoughts on objects? धृतिगृहीतया बुद्ध्या धृत्या धैर्येण गृहीतया धृतिगृहीतया धैर्येण युक्तया - the intellect that is steadfast. Mind has to be controlled by intellect (recall the hierarchy in karya-karana-sanghata of verse 3.42). Steadfastness of the intellect is to stick to Vedantic knowledge and understanding to use discrimination called viveka:

1. नित्य-अनित्य

2. पञ्चभूत

3. पञ्चकोश

4. अवस्थात्रय

5. दृक्-दृश्य

and then guide the mind accordingly.

The withdrawal has been mentioned in the first line of this verse, now positive engagement is described in the second line of the verse.

आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् - having established the mind in the Self. How do we do this? Drk-Drshya viveka gives detailed meditation practices of Vedanta.

सविकल्पो निर्विकल्पः समाधिर्द्विविधो हृदि । 

दृश्यशब्दानुविद्धेन सविकल्पः पुनर्द्विधा ॥23॥
Effortless absorption is of two kinds: with and without duality. Further, effortless  absorption with duality is of two kinds: associated with perception and scriptural injunctions.

• अन्तःदृश्यानुविद्धसविकल्पसमाधिः antaḥ-dṛśyānuviddha-savikalpa-samādhiḥ

Internal effortless absorption in duality associated with perceptions

• अन्तःशब्दानुविद्धसविकल्पसमाधिः antaḥ-śabdānuviddha-savikalpa-samādhiḥ

Internal effortless absorption in duality associated with scriptural descriptions

• अन्तःनिर्विकल्पसमाधिः antaḥ-nirvikalpa-samādhiḥ

Internal effortless absorption in non-duality

• बहिःदृश्यानुविद्धसविकल्पसमाधिः bahiḥ-dṛśyānuviddha-savikalpa-samādhiḥ

External effortless absorption in duality associated with perceptions

• बहिःशब्दानुविद्धसविकल्पसमाधिः bahiḥ-śabdānuviddha-savikalpa-samādhiḥ

External effortless absorption in duality associated with scriptural descriptions

• बहिर्निर्विकल्पसमाधिः bahir-nirvikalpa-samādhiḥ

External effortless absorption in non-duality

• अन्तः or बहिः - अन्तः is internal and बहिः is external. This division is based on the current awareness as “I am this body”. So अन्तः is the subtle realm of mind while बहिः is objects outside the mind - all gross entities.

• दृश्य or शब्द - दृश्य is what is perceived. शब्द here is अदृश्य - not perceived but given in scriptures.

• सविकल्प or निर्विकल्प - सविकल्प is duality, I as individual is still intact and is seen different from Brahman while निर्विकल्प is non-duality, there is no individuality.

• समाधिः - total absorption effortlessly

अन्तःदृश्यानुविद्धसविकल्पसमाधिः antaḥ-dṛśyānuviddha-savikalpa-samādhiḥ

Internal effortless absorption in duality associated with perceptions

कामाद्याश्चित्तगा दृश्याः तत्साक्षित्वेन चेतनम् ।

ध्यायेत् दृश्यानुविद्धोऽयं समाधिः सविकल्पकः ॥24॥

Desire, etc. arising in the mind are the perceptions. One should meditate on Consciousness as their witnessing aspect. This is (internal) effortless absorption in duality associated with perceptions.

Drk-drshya-viveka. Separation of perceiver and perceived. All antahkarana-vrtti are made aware of their presence through Consciousness, in this context, called sakshi, the witness, as it is with reference to an individual. At this stage it is simply being affirmed that there is sakshi, the consciousness which is like a witness, different from what is witnessed. The actual relationship between the witness and witnesses is not looked into at this stage.

अन्तःशब्दानुविद्धसविकल्पसमाधिः antaḥ-śabdānuviddha-savikalpa-samādhiḥ

Internal effortless absorption in duality associated with scriptural descriptions

असङ्गस्सच्चिदानन्दः स्वप्रभो द्वैतवर्जितः।

अस्मीति शब्दविद्धोऽयं समाधिस्सविकल्पकः॥25॥

“I am unattached, Existence-Consciousness-Bliss, self-aware, free from duality”, this is (internal) effortless absorption in duality associated with scriptural descriptions.

Having now drawn distinction between the witness consciousness and that which is witnessed, the nature of this witness is understood from shastra as given in this verse:

Unattached, Existence-Consciousness-Bliss, self-aware, free from duality, etc. This way the ontological relationship between sakshi and the witnessed is shown: sakshi as the substratum and all the witnessed is a superimposition. 

अन्तःनिर्विकल्पसमाधिः antaḥ-nirvikalpa-samādhiḥ

Internal effortless absorption in non- duality

स्वानुभूतिरसावेशाद् दृश्यशब्दावुपेक्ष्य तु। 

निर्विकल्पस्समाधिस्स्यात् निवातस्थितदीपवत् ॥26॥

But the (internal) effortless absorption in non-duality is having transcended perceptions and scriptural descriptions on account of complete absorption in the bliss of Self-realization like a lamp in the windless place.

By focusing on the witness consciousness as substratum, one dissolves the superimposition completely to become unaware of it and remain as Consciousness alone. At this stage triputi is absent and the state is therefore said to be nondual, the “witness Consciousness” is now “simply Consciousness” as there is nothing called witnessed which is seen to be different from I.

बहिःदृश्यानुविद्धसविकल्पसमाधिः bahiḥ-dṛśyānuviddha-savikalpa-samādhiḥ

External effortless absorption in duality associated with perceptions

हृदीव बाह्यदेशेऽपि यस्मिन् कस्मिंश्च वस्तुनि ।

समाधिराद्यस्सन्मात्रात् नामरूपपृथक्कृतिः ।।

Like in the mind, in external space also, the first form of effortless absorption on whatever object is the separation of name and form from pure Existence.

All objects that are perceived through sense organs - the gross entities are seen to have two kinds of nature - the changeful aspect and the non-changing aspect. The changeful aspect is all object characteristics, the 5 sensory objects that make it. The changeless aspect is the existence principle itself.

बहिःशब्दानुविद्धसविकल्पसमाधिः bahiḥ-śabdānuviddha-savikalpa-samādhiḥ

External effortless absorption in duality associated with scriptural descriptions

अखण्डैकरसं वस्तु सच्चिदानन्दलक्षणम्।

इत्यविच्छिन्नचिन्तेयं समाधिर्मध्यमो भवेत् ।।

This uninterrupted contemplation of the undivided Reality of one essence of the characteristic of Existence-Consciousness-Bliss is the effortless absorption of the middle kind.

Using नित्य-अनित्य viveka, the changeful aspect is discarded and the focus is only on the changeless aspect. 

बहिर्निर्विकल्पसमाधिः bahir-nirvikalpa-samādhiḥ

External effortless absorption in non-duality

स्तब्धिभावो रसास्वादात् तृतीयः पूर्ववन्मतः । 

एतैः समाधिभिः षड्भिः नयेत् कालं निरन्तरम् ।।

The total stillness within due to the experience of Bliss is the third kind as described previously. One should always spend time in the practice of these six meditations.

And then the difference between meditator and the changeless aspect is dissolved to remain in nonduality.

The internal meditation is an elaboration of Kenopanishad mantra (प्रतिबोधितम् विदितम् मतम्).

So the internal meditation is Reality as Consciousness while the external meditation is Reality as Existence.

Another meditative practice:

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।

ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥कठोपनिषत् १.३.१३॥

A discriminating person should merge speech in mind, that mind should merge in the intellect of knowledge (of Self), intellect should decisively merge in Hiranyagarbha, and that should merge in the Supreme Self.

This mantra presents a sadhana to realise the Self as an involution - folding into oneself using पञ्चकोश viveka. The hierarchy of superiority of the upadhis with which an individual identifies commonly is used for disidentification, control and finally dissolution. The sadhana is to disidentify from and control the lower upadhi by identifying with the higher one (more subtle, more pervasive and inner) and then dissolve the lower one, i.e.  negate its independent existence as mithya. Then move up the hierarchy by identifying with the next higher upadhi to disidentify, control and dissolve the current one and so on.

Gurudev Swami Chinmayananda used to say suppression and sublimation - Suppression is refraining from actions and sublimation is resolving the mind in intellect - both need to go hand in hand otherwise mere suppression will lead to other psychological issues.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।

ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ ६-२६॥

चञ्चलम् अस्थिरम् मनः यतः यतः निश्चरति ततः ततः नियम्य एतत् आत्मनि एव वशम् नयेत् । 

यतः यतः = due to whatever causes, निश्चरति = wanders away, मनः = the mind, चञ्चलम् = restless, अस्थिरम् = unsteady, ततः ततः = from those respective causes, नियम्य = having withdrawn, एतत् = this, आत्मनि = of oneself, एव = alone, वशम् = control, नयेत् = should bring

Due to whatever causes, the restless and unsteady mind wanders away, having withdrawn from those respective causes, (the meditator) should bring this (mind) under control of oneself.

यतः यतः – अव्ययम्

निश्चरति – निर् + चर् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः - प्र-पु, एक

मनः – मनस्, नपुं, प्र, एक

चञ्चलम् – चञ्चल, नपुं, प्र, एक

अस्थिरम् – अस्थिर, नपुं, प्र, एक

ततः ततः – अव्ययम्

नियम्य – अव्ययम्

एतत् – एतद्, नपुं, द्वि, एक

आत्मनि – आत्मन्, पुं, स, एक

एव – अव्ययम्

वशम् – वश, नपुं, द्वि, एक

नयेत् – नी धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मै पदम् - णीञ् प्रापणे - भ्वादिः, प्र-पु, एक

यतो यतः यस्माद्यस्मात् निमित्तात् शब्दादेः निश्चरति निर्गच्छति स्वभावदोषात् मनः चञ्चलम् अत्यर्थं चलम् अत एव अस्थिरम् ततस्ततः तस्मात्तस्मात् शब्दादेः निमित्तात् नियम्य तत्तन्निमित्तं याथात्म्यनिरूपणेन आभासीकृत्य वैराग्यभावनया च एतत् मनः आत्मन्येव वशं नयेत् आत्मवश्यतामापादयेत्। एवं योगाभ्यासबलात् योगिनः आत्मन्येव प्रशाम्यति मनः।।

Due to whatever cause (of disturbance), such as sound etc. (यतो यतः यस्माद्यस्मात् निमित्तात् शब्दादेः), the excessively active mind wanders (निश्चरति निर्गच्छति मनः चञ्चलम् अत्यर्थं चलम्) due to its own defects (स्वभावदोषात्) and therefore it is unstable (अत एव अस्थिरम्), the mind then should be brought under one's own control (एतत् मनः आत्मन्येव वशं नयेत् आत्मवश्यतामापादयेत्) having regulated it from that respective cause such as sound and so on (ततस्ततः तस्मात्तस्मात् शब्दादेः निमित्तात् नियम्य), by ascertaining the nature of that cause (तत्तन्निमित्तं याथात्म्यनिरूपणेन) as mere appearance (आभासीकृत्य) with the attitude of dispassion (वैराग्यभावनया च). Thus, by the strength of such meditative practice (एवं योगाभ्यासबलात्), the mind of the meditator abides in the Self alone (योगिनः आत्मन्येव प्रशाम्यति मनः).

Notes

This verse deals with how to handle disturbing thoughts during meditation. Moha (delusion), that arises from ajnana (ignorance), has two aspects: anatmani atma buddhi (a vision of holding non-Self as Self) and jagati satya buddhi (a vision of seeing reality in changeful objective material realm). anatmani atma buddhi is being resolved in the sadhanas given in the previous verse, while the distractions that disturb those sadhana arise due to jagati satya buddhi which is being dealt here.

Bhagavan says mind is चञ्चलम् (wandering) and therefore, अस्थिरम् (unsteady) in this verse. Note that in verse 6.33-34, Arjuna uses these exact words to describe the mind - in verse 6.34 he says because the mind is चञ्चलम् as a reason for the meditation to be अस्थिरम् in verse 6.33 - in other words the state of mind is अस्थिरम्.  Due to it being चञ्चलम् therefore mind is not easy to control it. In his commentary to this verse, Sankaracharya states the same fact as Arjuna did in verses 6.33-34. 

Why is mind चञ्चलम् causing it to wander away (निश्चरति)? Sankaracharya says it is due to the fault of its very nature - स्वभावदोषात्. In vyavahara, functional realm, a चञ्चलम् mind is necessary for a being to function. Any perception happens only because it is चञ्चलम् - if it was very slow in changing, then the way we perceive and act will change dramatically - our thoughts and hence our actions will slow down and our life will be like those of sloths or snails. The nature of mind to change fast is therefore natural for humans. But for sustained continuous meditation, this very natural behavior of mind is an obstacle. Hence it needs to be trained over a long period of time with practice as stated by Bhagavan in verse 6.35 as a response to Arjuna’s question. Yoga gives methods to control the dynamic nature of the mind while Vedanta then uses such a restrained mind to abide in Self-knowledge.

Once a distracting thought surfaces that moves one away from meditation stated in the previous verse, then one has to consciously weaken and dissolve it. How to do it? Sankaracharya proposes these three steps:

1. याथात्म्यनिरूपणेन - by ascertaining (object’s) nature. The nature of the object of thought first needs to be ascertained. An attraction or repulsion for an object is there only because the object is perceived to be of certain nature. One must carefully examine if that perceived nature is true. If the nature of the object is known exactly, then one’s approach towards it also will match appropriately.

2. आभासीकृत्य - as mere appearance. Having done that ascertainment of the object’s nature, one arrives at the conclusion that it is a mere appearance. This is nitya-anitya-vastu viveka. Every object has two natures: the perceived nature which is changeful while its true imperceptible nature which is unchangeful. This has been covered in verse 2.16 where existence is said to be the unchanging nature and sensory characteristics such as sound, etc., in short called nama-rupa, as the changeful nature and therefore, it was concluded there that this changeful nature is mithya - actually non-existent although experienced. This same dual nature of every entity is explained in Chapter-7 also as para-prakriti and apara-prakriti although there it is introduced at the cosmic level as nature of Ishvara.

3. वैराग्यभावनया - with the attitude of dispassion. Having ascertained the nature of the object, one must be dispassionate. This is vairagya based on understanding arrived through viveka. The mind is completely consumed by the fanciful notions about the object called शोभना-अध्यास and these are removed by viveka and vairaya together.

In fact, these three steps are exactly the same as the External meditation step of previous verse where the name and form of the object were rejected. 

In other words, whatever is the cause or object of attraction or repulsion, raga and dvesha, respectively, one must negate its reality. Vedanta provides two analogies to resolve these raga-dvesha with their objects as mithya: रज्जु-सर्प (rope-snake) for dvesha and शुक्ति–रजत (shell-silver) for raga. 

What is meant as taking an object to be real?

1. There is an object of certain characteristics which is taken as real - if it is unreal then one wouldn’t even bother to consider it for even a second.

2. The experience of those characteristics gives happiness - there’s an expectation

3. Hence the object is attractive - takes away one’s attention

आत्मन्येव वशं नयेत् - Once this disturbing thought is resolved, meditation should continue as given in the previous verse where one must bring under control of oneself. The wordआत्मनि is a reflexive pronoun of oneself. If the mind is not under conscious control, then it is under the control of vasanas of raga-dvesha. That’s why Buddhist emphasis is on mindfulness so that mind is always watched and controlled where necessary. Girudev used to say that a sadhaka’s lifestyle should be an alertful vigilant living. Then there will be no pramaada - inadvertence leading to samsara or misery.

So this and the previous verse go in loop until stability in meditation is achieved as dhyana - continuous unbroken focus on the Self with effort.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।

उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ ६-२७॥

उत्तमम् सुखम् हि एनम् प्रशान्तमनसम् शान्तरजसम् ब्रह्मभूतम् अकल्मषम् योगिनम् उपैति । 

प्रशान्तमनसम् = to one whose mind is supremely calm, हि = indeed, एनम् योगिनम् = to this, meditator, सुखम् उत्तमम् = Supreme Bliss, उपैति = goes, शान्तरजसम् = to one who is free from quality of rajas, ब्रह्मभूतम् = to one who has realised I am Brahman, अकल्मषम् = to the sinless

Supreme Bliss goes only to this sinless meditator, whose mind is supremely calm, who is free from the quality of rajas and who has realised I am Brahman.

प्रशान्तमनसम् – प्रशान्तमनस्, पुं, द्वि, एक

हि – अव्ययम्

एनम् – इदम्, पुं, द्वि, एक

योगिनम् – योगिन्, पुं, द्वि, एक

सुखम् – सुख, नपुं, प्र, एक

उत्तमम्  – उत्तम, नपुं, प्र, एक

उपैति – उप + इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - इण् गतौ - अदादिः, प्र-पु, एक

शान्तरजसम् – शान्तरजस्, पुं, द्वि, एक

ब्रह्मभूतम् – ब्रह्मभूत, पुं, द्वि, एक

अकल्मषम् – अकल्मष, पुं, द्वि, एक

प्रशान्तमनसं प्रकर्षेण शान्तं मनः यस्य सः प्रशान्तमनाः तं प्रशान्तमनसं हि एनं योगिनं सुखम् उत्तमं निरतिशयम् उपैति उपगच्छति शान्तरजसं प्रक्षीणमोहादिक्लेशरजसमित्यर्थः ब्रह्मभूतं जीवन्मुक्तम् ब्रह्मैव सर्वम् इत्येवं निश्चयवन्तं ब्रह्मभूतम् अकल्मषं धर्माधर्मादिवर्जितम्।।

One whose mind is supremely calm is प्रशान्तमनाः (प्रशान्तमनसं प्रकर्षेण शान्तं मनः यस्य सः प्रशान्तमनाः). Supreme Bliss goes (सुखम् उत्तमं निरतिशयम् उपैति उपगच्छति) only to this meditator (एनं योगिनं हि), who is: that प्रशान्तमनाः (तं प्रशान्तमनसं), free from the seeds of restlessness, delusion, and other afflictions - this is the meaning (शान्तरजसं प्रक्षीणमोहादिक्लेशरजसमित्यर्थः), a ब्रह्मभूत - one who is liberated while living and firm in realization that all is Brahman alone (ब्रह्मभूतम् जीवन्मुक्तम् ब्रह्मैव सर्वम् इत्येवं निश्चयवन्तं ब्रह्मभूतम्), and free from sin and merit, etc. (अकल्मषं धर्माधर्मादिवर्जितम्).

Notes

This and the next verse talks about the immediate result of a jnani in and after nirvikalpa samadhi - bliss. 

Supreme Bliss comes to a jnani who is a meditator with following characteristics:

• प्रशान्तमनाः - प्रकर्षेण शान्तं मनः यस्य सः प्रशान्तमनाः one whose mind is tranquil is a प्रशान्तमनाः. While the mind is perfectly tranquil in samadhi of jnani, due to no thought, but does this hold in the vyuththana state - activity state of jnani? It may be tranquil when compared to those of ajnanis, but can the mind be perfectly tranquil itself for a jnani? No. A functioning mind will have its moments of misery like when the body gets hurt etc. So why is jnani being given the status of a perfectly calm mind, unlike ajnanis? Because a jnani doesn’t consider that unhappiness of mind as his/her own unhappiness. Due to no identification with states of the mind - be it happiness or misery - a jnani is said to be perfectly tranquil minded.

नित्योऽनित्यानां चेतनश्चेतनानाम्

एको बहूनां यो विदधाति कामान् ।

तमात्मस्थं येऽनुपश्यन्ति धीराः

तेषां शान्तिः शाश्वती नेतरेषाम् ॥ कठोपनिषत् २.२.१३॥ 

The one who is  - eternal among the non-eternals, the sentience of the sentient, ordains desirable objects of the many - the wise who realise Him residing in the heart, theirs is eternal peace, but not of others.

• शान्तरजाः - शान्तं रजः यस्य सः शान्तरजाः one whose rajas quality is quietened. What does rajas connote?  

रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् ।

तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ १४-७॥

O Kaunteya! Know that, rajas, of the nature of attachment, is born from craving for what you don't have and attachment to what you have. It binds the embodied one by attachment to action.

लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा ।

रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १४-१२॥

O best among Bharatas! When rajas grows, these are born: greed, restlessness of organs, itching to do actions, lack of tranquility and expectations.

So rajas arises from attachment or desire and it gives rise to greed, restlessness, tendency to do actions and expectations.

A jnani does not have the source of rajas - desire or attachment. A desire or attachment arises for only things that are not you and hence one can get or lose them! You would not have that for your own Self because you can never be separate from yourself. Since the source of rajas is absent for a jnani, the effects of rajas are also absent.

• ब्रह्मभूतः - जीवन्मुक्तः ब्रह्मैव सर्वम् इत्येवं निश्चयवान् सः ब्रह्मभूतः one who is liberated while living and firm in realization that all is Brahman alone. Literally this expression means one who has become Brahman. But one doesn’t become Brahman as one is always Brahman and it is never attained in the real sense. What is implied is that the realisation that I am Brahman as though makes one to be like one. You are only what you are identified with. One who is identified with the body thinks oneself in the characteristics of the body - I am fat, old, male etc. So this person is said to have become a body itself. This jnani has this vision that all is Brahman, Existence Consciousness Bliss, which is one’s own nature. Such a person who is not identified with any perishable entity, is free, and hence liberated while living.

स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति। मुण्डकोपनिषत् ३.२.९ - Anyone who knows that Supreme Brahman, becomes Brahman alone.

• अकल्मषः - धर्माधर्मादिवर्जितः devoid of sin and merit. कल्मषः means impurity, which means something that is not me, extraneous, but appears to stick to me. In this context it is sin and merit which seem to affect the jnani as his/her prarabdha, but that is only from an ajnani’s point of view about a jnani. A jnani has no association with any karma - sancita, agami or even prarabdha. Therefore, there is no sin or merit whatsoever. Why does a jnani not have sin or merit? Because individuality is no more. Sin and merit have relevance only for the notion of one who ahs I am an individual and hence the agency of experiencership applies to which that person undergoes happiness or misery as a result of sin and merit acquired through past actions.
  अन्यत्र धर्मादन्यत्राधर्मात् कठोपनिषत् १.२.१४ - that which is different from sin and merit 

अतिशय means comparison. In Panini’s Ashthadhyayi 5.3.55 states: अतिशायने तमबिष्ठनौ - तमप् and इष्ठन् are used in the sense of अतिशायन, comparison. This verse states the सुखम् happiness is उत्तमं which Sankaracharya gives as निरतिशयम्  - it is Supreme because it is incomparable. There is nothing like it. All other happiness belongs to the subject-object relationship which is experienced when indulging with the object. But this bliss is devoid of any object, it is simply Self-awareness, abiding in one’s true nature, not experienced through sense-mind apparatus. Hence it is unique and beyond comparison. Taittiriya Upanishad in mantra 2.8 talks about various degrees of happiness in this subject-object domain to ultimately come to the conclusion that bliss of Brahman is supreme.

सैषाऽऽनन्दस्य मीमाꣳसा भवति । युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो दृढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः। स एको मनुष्यगन्धर्वाणामानन्दः …

ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य ॥ ४॥

All other happiness are pratibimbananda which have a rise and fall, this ananda is bimbananda, that is ever there, no rise or fall of it. This will be described in the next verse. 

उपैति उपगच्छति - note that the literal meaning implies that this incomparable bliss comes to such a jnani. It then implies this bliss is also subjected to arrival and hence departure like any other material happiness. The arrival here must be seen as arrival of awareness that I am Bliss always. This awareness that I am Bliss arises, but not the Bliss itself. So then since the awareness arises, then it can potentially go away in future as everything that has a beginning must have an end? That Self-awareness ever remains is clarified in verse 6.30.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।

सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ ६-२८॥

एवम् आत्मानम् सदा युञ्जन् विगतकल्मषः योगी सुखेन अत्यन्तम् ब्रह्मसंस्पर्शम् सुखम् अश्नुते । 

युञ्जन् = engaging, एवम् = in this way, सदा = always, आत्मानम् = the mind, योगी = the meditator, विगतकल्मषः = devoid of sins, सुखेन = effortlessly, ब्रह्मसंस्पर्शम् = that which is through abidance in Brahman, अत्यन्तम् = unlimited, सुखम् = bliss, अश्नुते = attains

The meditator, devoid of sins, engaging the mind (in meditation) always in this way, easily attains unlimited bliss which is through abidance in Brahman.

युञ्जन् –  युञ्जत्, पुं, प्र, एक, कृदन्तरूपाणि - युज् + शतृँ - युजिँर् योगे - रुधादिः - अनिट्

एवम् – अव्ययम्

सदा – अव्ययम्

आत्मानम् – आत्मन्, पुं, द्वि, एक

योगी – योगी, पुं, प्र, एक

विगतकल्मषः – विगतकल्मष, पुं, प्र, एक

सुखेन – सुख, नपुं, तृ, एक

ब्रह्मसंस्पर्शम् – ब्रह्मसंस्पर्श, नपुं, द्वि, एक

अत्यन्तम् – अत्यन्त, नपुं, द्वि, एक

सुखम् – सुख, नपुं, द्वि, एक

अश्नुते – अश् धातुरूपाणि - अशूँ व्याप्तौ सङ्घाते च - स्वादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक

युञ्जन् एवं यथोक्तेन क्रमेण योगी योगान्तरायवर्जितः सदा सर्वदा आत्मानं विगतकल्मषः विगतपापः सुखेन अनायासेन ब्रह्मसंस्पर्शं ब्रह्मणा परेण संस्पर्शो यस्य तत् ब्रह्मसंस्पर्शं सुखम् अत्यन्तम् अन्तमतीत्य वर्तत इत्यत्यन्तम् उत्कृष्टं निरतिशयम् अश्नुते व्याप्नोति।।इदानीं योगस्य यत् फलं ब्रह्मैकत्वदर्शनं सर्वसंसारविच्छेदकारणं तत् प्रदर्श्यते

One who is free from the obstacles of meditation (योगी योगान्तरायवर्जितः) and who is free from all sins (विगतकल्मषः विगतपापः), engaging the mind always in meditation in this manner, by stages as described (युञ्जन् एवं यथोक्तेन क्रमेण आत्मानं सदा सर्वदा) effortlessly (सुखेन अनायासेन), attains (अश्नुते व्याप्नोति) that unlimited and unsurpassed bliss (अत्यन्तम् अन्तमतीत्य वर्तत इत्यत्यन्तम् उत्कृष्टं निरतिशयम्) which is ब्रह्मसंस्पर्शं - that bliss which arises through abidance in Supreme Brahman (ब्रह्मसंस्पर्शं ब्रह्मणा परेण संस्पर्शो यस्य तत् ब्रह्मसंस्पर्शं सुखम्). 

Now the result of meditation is shown (इदानीं योगस्य यत् फलं प्रदर्श्यते) as the realisation of the oneness with Brahman (ब्रह्मैकत्वदर्शनं), which is the cause of liberation from all worldly entanglements (सर्वसंसारविच्छेदकारणं).

Notes

A jnani with characteristics as given in previous verse will attain bliss - repetition of the same message from the previous verse

Two characteristics from previous verse are repeated here:

1. आत्मानम् सदा युञ्जन् = ब्रह्मभूतः of previous verse. आत्मानम् सदा युञ्जन् means always abiding as the Self, not as any other perishable entity of karya-karana-sanghata or as jiva. So mahavakya of Self is Brahman is implied by connecting ब्रह्मभूतः of previous verse and आत्मानम् सदा युञ्जन्  of this verse.

2. विगतकल्मषः विगतपापः = अकल्मषः of previous verse

The other characteristics of jnani given in the previous verse are implied through the word एवम् in this verse.

Bliss is now qualified:

1. अत्यन्तम् अन्तमतीत्य वर्तत इत्यत्यन्तम् उत्कृष्टं निरतिशयम् unlimited and unsurpassed bliss. This is same as सुखम् उत्तमं निरतिशयम् of the previous verse. Bliss is unlimited in time - ever there, unlimited in space - same everywhere, unlimited in object - not obstructed or changed by any object of material realm, in other words, देश-काल-वस्तु-अपरिच्छिन्न. Because the bliss  is unlimited, it is unsurpassable.

2. ब्रह्मसंस्पर्शम् ब्रह्मणा परेण संस्पर्शो यस्य तत् ब्रह्मसंस्पर्शं सुखम्  that bliss which arises through abidance in Supreme Brahman. This can be related to the word ब्रह्मभूतम् of previous verse if that word ब्रह्मभूतम् is used to qualify सुखम् rather than योगिनम् as was done there.

And one who has the characteristics described of a jnani (in previous verse), attains that Bliss effortlessly सुखेन अनायासेन. So a sadhaka who has jnani’s characteristics as given in the previous and this verse will get bliss easily, implying that bliss is attained without exception as a guarantee because becoming a jnani is simply stating achievement of that bliss (it is realizing that I am that Bliss always).

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ६-२९॥

सर्वत्र समदर्शनः योगयुक्तात्मा आत्मानम् सर्वभूतस्थम् सर्वभूतानि आत्मनि च ईक्षते। 

सर्वभूतस्थम् = present in all beings, आत्मानम् = the Self, सर्वभूतानि = all beings, च = and, आत्मनि = in the Self, ईक्षते = sees, योगयुक्तात्मा = one whose mind is absorbed in the Self through meditation, सर्वत्र = everywhere, समदर्शनः = one whose knowledge is vision of oneness of Brahman and Self

One whose mind is absorbed in the Self through meditation and whose knowledge is the vision of oneness of Brahman and Self everywhere, sees the Self present in all beings and all beings in the Self.

सर्वभूतस्थम् – सर्वभूतस्थ, पुं, द्वि, एक

आत्मानम् – आत्मन्, पुं, द्वि, एक

सर्वभूतानि – सर्वभूत, नपुं, द्वि, बहु

च – अव्ययम्

आत्मनि – आत्मन्, पुं, स, एक

ईक्षते – ईक्ष् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - ईक्षँ दर्शने - भ्वादिः, प्र-पु, एक

योगयुक्तात्मा – योगयुक्तात्मन्, पुं, प्र, एक

सर्वत्र – अव्ययम्

समदर्शनः – समदर्शन, पुं, प्र, एक

सर्वभूतस्थं सर्वेषु भूतेषु स्थितं स्वम् आत्मानं सर्वभूतानि च आत्मनि ब्रह्मादीनि स्तम्बपर्यन्तानि च सर्वभूतानि आत्मनि एकतां गतानि ईक्षते पश्यति योगयुक्तात्मा समाहितान्तःकरणः सर्वत्र समदर्शनः सर्वेषु ब्रह्मादिस्थावरान्तेषु विषमेषु सर्वभूतेषु समं निर्विशेषं ब्रह्मात्मैकत्वविषयं दर्शनं ज्ञानं यस्य स सर्वत्र समदर्शनः।।एतस्य आत्मैकत्वदर्शनस्य फलम् उच्यते

The meditator, whose mind is absorbed in the Self through meditation (योगयुक्तात्मा समाहितान्तःकरणः), whose knowledge is vision of oneness of Brahman and Self uniformly same in all non-uniform beings, from Brahma to immobile entities (सर्वत्र समदर्शनः सर्वेषु ब्रह्मादिस्थावरान्तेषु विषमेषु सर्वभूतेषु समं निर्विशेषं ब्रह्मात्मैकत्वविषयं दर्शनं ज्ञानं यस्य स सर्वत्र समदर्शनः), perceives (ईक्षते पश्यति) one’s own Self present in all beings (सर्वभूतस्थं सर्वेषु भूतेषु स्थितं स्वम् आत्मानं). And perceiving the unity of all beings (सर्वभूतानि च गतानि एकतां), from Brahma down to inert matter (ब्रह्मादीनि स्तम्बपर्यन्तानि च), in the Self (आत्मनि). 

The fruit of this realisation of oneness of the Self is described (एतस्य आत्मैकत्वदर्शनस्य फलम् उच्यते).

Notes

Now the result of meditation is shown as the realisation of the oneness with Brahman which is the cause of liberation from all worldly entanglements. How the jnani’s Self awareness works in this apparent world of multiplicity is given in this and the next few verses up to 6.32.

The characteristics of a jnani are given here:

• सर्वत्र समदर्शनः - the one with vision of sameness everywhere. Sameness is applicable only to paramartha-satta, the realm of Consciousness or Brahman. In vyavahara-satta or the transactional realm, there is no sameness whatsoever. Jnani is called समदर्शी because jnani has the awareness that I am Brahman.

• योगयुक्तात्मा one whose mind is absorbed in the Self through meditation. Although Self and meditation are not mentioned, they are understood by context.

Two facets of a jnani’s awareness are said: 

• सर्वभूतस्थं सर्वेषु भूतेषु स्थितं स्वम् आत्मानं - one’s own Self present in all beings. In other words, one must see I in all. I am in all as their inner essence should be the awareness. This is transcendental nature of the Self

• सर्वभूतानि च आत्मनि ब्रह्मादीनि स्तम्बपर्यन्तानि च सर्वभूतानि आत्मनि एकतां गतानि - And perceiving the unity of all beings, from Brahma down to inert matter, in the Self. And also at the same time one must see that all are in me, there is nothing that has no me. 

In these two statements, although भूत is used in the context of living beings, it can also mean all the material realm that has come about - perceptible - both animate and inanimate and imperceptible ones also.

If these two statements are used in isolation, one can interpret the relationship between Self and all manifestation as samyoga or samavaaya as given in Nyaya-Vaisheshika:

• समवाय - inherence, the essential relationship binding attributes or actions to their substratum, the whole to the parts, or universal to the particulars, etc. This relationship is never separable, hence eternal, unlike the two गुण - संयोग (conjunction), विभाग (disjunction) which is temporary. Padartha, the categories of reality, are connected together through समवाय as धर्म-धर्मी. There are 5 समवाय relationships:

  • अवयव–अवयवी / अङ्ग-अङ्गी / अंश-अंशी - Parts-Whole: anga-angi or ansha-anshi

  • सामान्य-विशेष Particular-Universal: cow-cowness

  • द्रव्य–गुण Substance-Quality: shirt-red. There are 9 substances (Earth, Water, Fire, Air, Ether, Time, Space, Self, and Mind).

  • द्रव्य–कर्म Substance-Action: person-running

  • विशेष–नित्यद्रव्य Particular-Eternal Substance. विशेष is a special quality that differentiates one eternal substance (द्रव्य) from another one of the same kind. Of the 9 substances, 4 are eternal (Ether, Time, Space, Self). Vishesha is an inherent imperceptible quality that differentiates these partless eternal substances. Hence one Self is seen to be different from another Self even though there is no perceptible difference.

• सम्योग - conjunction relationship, one in contact with another. Book is on the table.

But when used together both these relationships are ruled out. Then only two identity-based relationships stand out: 

1. Exactly the same substance as they are with no difference whatsoever - ruled out, because I and manifestation is experienced to be different as they are.

2. Exactly the same substance with both as appearances of something else - this holds true if आत्मा stands for anything other than Consciousness, such as individual (jivaatmaa), mind, body, etc. Although it is logically conceivable—if आत्मा is taken to mean the individual self, mind, or body—that both the Self and the world could be treated as appearances of some further underlying reality, this interpretation is untenable from a Vedāntic standpoint. It fails to satisfy the षड्लिङ्ग (six indicators) criteria for determining तात्पर्य (intended purport or central teaching):

• उपक्रम–उपसंहार – what the text begins and ends with

• अभ्यास – what is repeatedly emphasized

• अपूर्वता – what unique knowledge is being taught

• फल – the result promised by the teaching

• अर्थवाद – praise or censure highlighting importance

• उपपत्ति – logical coherence

The Upaniṣads consistently begin and conclude with आत्मा/ब्रह्मन् as the final reality (upakrama–upasaṁhāra), repeatedly affirm it as non-second (abhyāsa), present its knowledge as complete and liberating (phala), praise it as the highest knowledge (arthavāda), and introduce no novel third principle beyond it (apūrvatā), while also avoiding unnecessary metaphysical postulation (upapatti). Hence, even though such a scenario is logically imaginable, it cannot represent the intended purport of the śruti.

3. Exactly the same substance with one as the appearance of the other - this holds true if आत्मा stands for Consciousness.

Jnani’s awareness of I is such that it is seen in all creation (both perceived and not perceived).

यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति ।

सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥

One who indeed sees all beings in Self alone, and Self in all beings, thereafter fears not.

मयि एव सकलम् जातम् मयि सर्वम् प्रतिष्ठितम् । मयि सर्वम् लयम् याति तद् ब्रह्म अद्वयम् अस्मि अहम् ॥ कैवल्योपनिषत् ॥१-१९ ॥

I alone am the source, support, and resolution of all that appears; realizing this, I know myself to be the one, non-dual Brahman.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ६-३०॥

यः सर्वत्र माम् पश्यति सर्वम् मयि च पश्यति अहम् तस्य न प्रणश्यामि सः मे च न प्रणश्यति । 

यः = one who, माम् = Me, पश्यति = sees, सर्वत्र = everywhere, सर्वम् = all, च = and, मयि = in Me, पश्यति = sees, तस्य = for that person, अहम् = I, न = not, प्रणश्यामि = disappear (from her/his awareness), सः = that person, च = and, मे = for Me, न = not, प्रणश्यति = disappear (from awareness)

One who sees Me everywhere and sees all in Me, for that person, I will not disappear (from her/his awareness), and that person will not disappear for Me (from My awareness).

यः – यद्, पुं, प्र, एक

माम् – अस्मद्, द्वि, एक

पश्यति – दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

सर्वत्र – अव्ययम्

सर्वम् – सर्व, नपुं, द्वि, एक

च – अव्ययम्

मयि – अहम्, स, एक

तस्य – तद्, पुं, ष, एक

अहम् – अस्मद्, प्र, एक

न – अव्ययम्

प्रणश्यामि – प्र + नश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - णशँ अदर्शने - दिवादिः, उ-पु, एक

सः – तद्, पुं, प्र, एक

च – अव्ययम्

मे – अस्मद्, ष, एक

न – अव्ययम्

प्रणश्यति – प्र + नश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - णशँ अदर्शने - दिवादिः, प्र-पु, एक

यो मां पश्यति वासुदेवं सर्वस्य आत्मानं सर्वत्र सर्वेषु भूतेषु सर्वं च ब्रह्मादिभूतजातं मयि सर्वात्मनि पश्यति तस्य एवं आत्मैकत्वदर्शिनः अहम् ईश्वरो न प्रणश्यामि न परोक्षतां गमिष्यामि। स च मे न प्रणश्यति स च विद्वान् मम वासुदेवस्य न प्रणश्यति न परोक्षो भवति तस्य च मम च एकात्मकत्वात् स्वात्मा हि नाम आत्मनः प्रिय एव भवति यस्माच्च अहमेव सर्वात्मैकत्वदर्शी।।इत्येतत् पूर्वश्लोकार्थं सम्यग्दर्शनमनूद्य तत्फलं मोक्षः अभिधीयते

The one who sees Me, Vasudeva, the Self of all (यो मां पश्यति वासुदेवं सर्वस्य आत्मानं पश्यति) in all beings (सर्वत्र सर्वेषु भूतेषु), and sees all beings that are born beginning from Brahma in Me, the Self of all (सर्वं च ब्रह्मादिभूतजातं मयि सर्वात्मनि पश्यति), for such a one, the seer of oneness of Self (तस्य एवं आत्मैकत्वदर्शिनः), I, the Lord (अहं ईश्वरो), will never disappear from vision (न प्रणश्यामि न परोक्षतां गमिष्यामि). That person, the wise one, also will not disappear from my, Vasudeva’s, vision (स च मे न प्रणश्यति स च विद्वान् मम वासुदेवस्य न प्रणश्यति न परोक्षो भवति) due to the oneness of that person’s and my Self (तस्य च मम च एकात्मकत्वात्) since I alone have the vision of oneness of all selves (यस्माच्च अहमेव सर्वात्मैकत्वदर्शी), called one’s own Self, which is indeed dear to oneself (स्वात्मा हि नाम आत्मनः प्रिय एव भवति). 

Thus, having repeated the meaning of the earlier verse, right vision (in the first line of the next verse) (इत्येतत् पूर्वश्लोकार्थं सम्यग्दर्शनमनूद्य) the fruit of that (vision), liberation is spoken of  (in the second line of the next verse) (तत्फलं मोक्षः अभिधीयते).

Notes:

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति One who sees Me (Ishvara) everywhere and sees all in Me (Ishvara). सर्वत्र is spatial and सर्वं is object-based. One has to extend both of them to include the other along with temporal सर्वदा.

यो मां पश्यति सर्वत्र सर्वस्मिन् सर्वदा One who sees Me everywhere, in all, all the time

सर्वं सर्वत्र सर्वदा च मयि पश्यति One who sees all objects, all space, all the time in Me.

सर्वं (सर्वत्र सर्वदा) च मयि पश्यति One who sees all objects, everywhere, all the time in Me. This refers to Ishvara as adhara or support for all that is there as manifestation aadheya which is supported. Ishvara as abhinna-nimitta-upadana-karana, his higher independent nature Brahman as nimitta karana and Maya, the lower dependent nature as upadana karana. This presents Ishvara’s role at samashthi.

यो मां सर्वत्र (सर्वस्मिन् सर्वदा) पश्यति One who sees Me everywhere, in all objects, all the time. This refers to Ishvara as antaryami - the one whose presence makes any entity to stick to its nature (of gunas) and makes it act in a particular way. Ishvara thus has a tight inner control on every entity by simply making them not deviate from their nature. They cannot be anything different from their nature - a binding causal relationship of everything with Ishvara at vyasthi.

These two lines seem to establish Ishvara at vyavahara satta. However , just as in the previous verse, we need to consider shad-linga to establish tatparya and based on that the adhisthana and adhyastha relationship between Brahman and all creation is established. So when Bhagavan is stating I and me, we should consider he is referring to his Higher independent nature of Consciousness.

The previous verse 6.29 stated: सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि one’s own Self present in all beings and all beings in the Self. And this verse states that Bhagavan as Ishvara should be seen this way: यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति One who sees Me everywhere and sees all in Me. These two verses taken together gives a mahavakya: Self is Ishvara in the true sense, atama-ishvara-aikya or in other words jiva-ishvara-aikya.

The second line of the verse gives the result for the vision of Bhagavan given in the first line: तस्याहं न प्रणश्यामि स च मे न प्रणश्यति for that jnani I am never destroyed and for Me that jnani is never destroyed. प्रणश्यति and प्रणश्यामि means ‘is destroyed’ and ‘am destroyed’, respectively - destruction here implies having no awareness of it. We have shown that the Self and Ishvara are the same from this and previous verses.

1. तस्याहं न प्रणश्यामि for that jnani, Ishvara is never destroyed or in other words jnani is always aware of Ishvara. A jnani abides in the Self always has already been established earlier (आत्मरतिः, आत्मनि संतुष्टः, आत्मतृप्तः of verse 3.18, previous verse 6.29: सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि). And jnani’s awareness is that the Self is Ishvara (in true nature), therefore, jnani is ever aware of Ishvara.

2. स च मे न प्रणश्यति for Ishvara, a jnani is never destroyed or in other words Ishvara is ever aware of jnani. Ishvara is ever identified with Self, Brahman, which is the identity for jnani and hence for Ishvara also, a jnani is never destroyed because Ishvara and jnani have the same awareness of identity as Brahman.

The following is based on Sankaracharya’s commentary: One wants to make oneself happy always, that means one loves oneself the most since one wants to make that thing happy which one loves the most and whatever one loves most, one is aware of it the most. In jiva, this self is identification with the inert assemblage of body and mind and hence a jiva remembers that assemblage the most while the awareness of Ishvara and jnani as their identity is the Self, hence they are always aware of Self and therefore, of each other.

न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति - बृहदारण्यकोपनिषत् २.४.५

No indeed, O dear one, everything is not dear for the sake of everything; rather, everything is dear for the sake of the Self alone.

There are similar verses in Chapter-7 (verse 7.12) and Chapter-9 (verses 9.4 and 9.5) where Bhagavan talks about connection between Himself and the manifestation. There the focus is on the nature of Ishvara, here the focus is on the jnani who has the awareness of Ishvara’s nature.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।

सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ६-३१॥

यः एकत्वम् आस्थितः सर्वभूतस्थितम् माम् भजति सः योगी सर्वथा वर्तमानः अपि मयि वर्तते । 

सर्वभूतस्थितम् = established in all beings, यः = one who, माम् = Me, भजति = cherishes, एकत्वम् = oneness, आस्थितः = established, सर्वथा = in whatever condition, वर्तमानः = while present in the world,  अपि = even, सः = that, योगी = one with right vision, मयि = in Me, वर्तते = is

One, who is established in Oneness, cherishes Me as established in all beings, that person with right vision, even while present in the world in whatever condition, is in Me.

सर्वभूतस्थितम् – सर्वभूतस्थित, पुं, द्वि, एक

यः – यद्, पुं, प्र, एक

माम् – अस्मद्, द्वि, एक

भजति – भज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भजँ सेवायाम् - भ्वादिः, प्र-पु, एक

एकत्वम् – एकत्व, नपुं, प्र, एक

आस्थितः – आस्थित, पुं, प्र, एक, कृदन्तरूपाणि - आङ् + स्था + क्त - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्

सर्वथा – अव्ययम्

वर्तमानः – वर्तमान, पुं, प्र, एक, कृदन्तरूपाणि - वृत् + शानच् - वृतुँ वर्तने - भ्वादिः - सेट्

अपि – अव्ययम्

सः – तद्, पुं, प्र, एक

योगी – योगिन्, पुं, प्र, एक

मयि – अहम्, स, एक

वर्तते – वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक

सर्वथा सर्वप्रकारैः वर्तमानोऽपि सम्यग्दर्शी योगी मयि वैष्णवे परमे पदे वर्तते नित्यमुक्त एव सः न मोक्षं प्रति केनचित् प्रतिबध्यते इत्यर्थः।।किञ्च अन्यत्

Even being in whatever condition (सर्वथा सर्वप्रकारैः वर्तमानोऽपि), the meditator who has right perception (सम्यग्दर्शी योगी) abides in Me (मयि वर्तते) the supreme state Vishnu (वैष्णवे परमे पदे), eternally free indeed (नित्यमुक्त एव). That person is not obstructed from liberation by anything (सः न मोक्षं प्रति केनचित् प्रतिबध्यते). And what else (किञ्च अन्यत्)?

Notes

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः One, who is established in Oneness, cherishes Me as established in all beings - Sankaracharya says the first line is simply reiteration of the theme of previous two verses - jnani’s vision of oneness. What is this oneness? Oneness of substratum Brahman upon which all this is superimposed. Oneness between the individuality as jiva and totality as Ishvara. Or as the previous two verses stated: seeing the Self and Ishvara in all and all in Self and Ishvara. 

सर्वथा वर्तमानोऽपि स योगी मयि वर्तते even being in whatever condition this vision of oneness of a jnani is intact. Jnani can be of any varna-ashrama, can have the body and mind in any condition, but they have no impact on his awareness. That's why even if the jnani’s inert assemblage is undergoing suffering: body pain or injury or death of a dear one as mental affliction, the jnani’s awareness of oneness keeps such afflictions distant and different from oneself due to no identification with them whatsoever - there is no awareness that I am suffering. And this holds for happiness attained by inert assemblage also. There is no craving for such enjoyments and hence no desire-oriented actions ensue.

Sankaracharya states: मयि वर्तते वैष्णवे परमे पदे नित्यमुक्त एव - In Me, the supreme state Vishnu, eternally free indeed. That state is of Vishnu, the all pervasive Reality, Brahman, which is ever free because there is nothing other than itself.

He adds: न मोक्षं प्रति केनचित् प्रतिबध्यते - that vision of oneness of jnani, called liberation, cannot be disturbed by anything in this world. Why so?

This is because all relative identities are based on guṇa, karma, or sambandha, all of which are mutable, time-bound, and have a beginning and an end. These identities arise due to adhyāsa, the erroneous superimposition of “I” upon body, mind, action, role, or relation, giving rise to notions such as I am fat/thin, I am male/female, I am happy/sad, I am driver/housewife, I am eating/walking, I am father/wife, I am Hindu/American, I am black/white, and so on.

All such identities are known only because they are illumined by Consciousness, which alone is the true meaning of “I”.

Self-realisation is the firm knowledge that I am that Consciousness itself, the witness of all changing phenomena. Since the Self never undergoes modification, this knowledge, once it removes ignorance, is never negated. Liberation is therefore not an event in time, but the irreversible destruction of false identification.

Thus, the jñānī does not become immortal; rather, the ever-immortal Self is known as oneself. Hence liberation cannot be lost or obstructed because the realisation that I am ever free is never lost.

यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ईशावास्योपनिषत् ७ ॥
When to the realized person, the Self alone has become all created things, what delusion and sorrow is there to that one who sees oneness?

तस्य ह न देवाश्चनाभूत्या ईशते, आत्मा ह्येषां स भवति।  बृहदरण्यकोपनिषत् १.४.१०

Even the gods cannot prevail against him, for he becomes their self.

There may be a doubt, that a jnani then can do whatever he/she wants since any perishable entity (product of Maya) and actions of one’s own inert assemblage have no impact on the awareness of jnani as Consciousness (liberation). One’s  inert assemblage can even do immoral acts too like any ordinary person because jnani is beyond the realm of action due to realisation as Consciousness. The next verse denies such a possibility of a jnani being an immoral person even though jnani is totally unaffected by both immorality or morality.

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।

सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ ६-३२॥

अर्जुन यः आत्मौपम्येन सर्वत्र समम् पश्यति सुखम् वा यदि दुःखम् वा सः योगी परमः मतः । 

आत्मौपम्येन = by comparativeness with oneself as standard, सर्वत्र = everywhere, समम् = sameness, पश्यति = sees, यः = one who, अर्जुन = Arjuna, सुखम् = happiness, वा = and, यदि = be it, वा = and, दुःखम् = sorrow, सः = that, योगी = meditator, परमः = best, मतः = is regarded.

One who, by comparativeness with oneself as standard, sees sameness everywhere, be it happiness and sorrow, is regarded as the best meditator.

आत्मौपम्येन – आत्मौपम्य, पुं, तृ, एक

सर्वत्र – अव्ययम्

समम् – सम, नपुं, द्वि, एक

पश्यति – दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

यः – यद्, पुं, प्र, एक

अर्जुन – अर्जुन, पुं, सं, एक

सुखम् – सुख, नपुं, द्वि, एक

वा – अव्ययम्

यदि – अव्ययम्

वा – अव्ययम्

दुःखम् – दुःख, नपुं, द्वि, एक

सः – तद्, पुं, प्र, एक

योगी – योगिन्, पुं, प्र, एक

परमः – परम, पुं, प्र, एक

मतः – मत, पुं, प्र,, एक

आत्मौपम्येन आत्मा स्वयमेव उपमीयते अनया इत्युपमा तस्या उपमाया भावः औपम्यं तेन आत्मौपम्येन सर्वत्र सर्वभूतेषु समं तुल्यं पश्यति यः अर्जुन स च किं समं पश्यति इत्युच्यते यथा मम सुखम् इष्टं तथा सर्वप्राणिनां सुखम् अनुकूलम्। वाशब्दः चार्थे। यदि वा यच्च दुःखं मम प्रतिकूलम् अनिष्टं यथा तथा सर्वप्राणिनां दुःखम् अनिष्टं प्रतिकूलं इत्येवम् आत्मौपम्येन सुखदुःखे अनुकूलप्रतिकूले तुल्यतया सर्वभूतेषु समं पश्यति न कस्यचित् प्रतिकूलमाचरति अहिंसक इत्यर्थः। यः एवमहिंसकः सम्यग्दर्शननिष्ठः स योगी परमः उत्कृष्टः मतः अभिप्रेतः सर्वयोगिनां मध्ये।।एतस्य यथोक्तस्य सम्यग्दर्शनलक्षणस्य योगस्य दुःखसंपाद्यतामालक्ष्य शुश्रूषुः ध्रुवं तत्प्राप्त्युपायम् अर्जुन उवाच

आत्मा is oneself alone (आत्मा स्वयमेव). उपमा is that by which comparison is made (उपमीयते अनया इत्युपमा) and the abstract form of that comparison (comparativeness) is औपम्यम् (तस्या उपमाया भावः औपम्यम्). Through that comparativeness with oneself (तेन आत्मौपम्येन), the one who sees sameness in all beings (सर्वत्र सर्वभूतेषु समं तुल्यं पश्यति यः), O Arjuna (अर्जुन). And what does that person see as the same (स च किं समं पश्यति इत्युच्यते)? Just as for me happiness is desirable (यथा मम सुखम् इष्टं), so too for all living beings happiness is agreeable (तथा सर्वप्राणिनां सुखम् अनुकूलम्). The word वा is in the meaning of “and” (वाशब्दः चार्थे). Likewise, just as whatever sorrow is unfavourable and disagreeable to me (यदि वा यच्च दुःखं मम प्रतिकूलम् अनिष्टं यथा), so also sorrow is disagreeable and unfavourable for all beings (तथा सर्वप्राणिनां दुःखम् अनिष्टं प्रतिकूलं). Thus, by applying comparativeness with oneself (आत्मौपम्येन तुल्यतया), in the happiness and suffering (सुखदुःखे) as favorable or unfavorable (अनुकूलप्रतिकूले) one sees the sameness (समं पश्यति) in all beings (सर्वभूतेषु), this non-hurting person does not act in a way that is harmful to anyone - this is the meaning (न कस्यचित् प्रतिकूलमाचरति अहिंसक इत्यर्थः). One who is thus nonviolent and firmly established in right perception (यः एवमहिंसकः सम्यग्दर्शननिष्ठः), that person is the supreme meditator (स योगी परमः) and regarded (मतः अभिप्रेतः) as excellent (उत्कृष्टः) among all meditators (सर्वयोगिनां मध्ये). 

Having seen (आलक्ष्य) that this meditation characterized by right perception as stated (एतस्य यथोक्तस्य सम्यग्दर्शनलक्षणस्य योगस्य) is difficult to acquire (दुःखसंपाद्यताम्) and desiring to hear (शुश्रूषुः) the definite means to obtain that (ध्रुवं तत्प्राप्त्युपायम्), Arjuna said (अर्जुन उवाच).

Notes

This verse shows jnani’s actions in vyavahara are out of compassion and consideration of others - not whimsical or selfish (enjoyment for inert assemblage). 

आत्मा स्वयमेव oneself. 

उपमा उपमीयते अनया इत्युपमा is that by which comparison is made.

औपम्यम् तस्या उपमाया भावः औपम्यम्  abstract form of that comparison (comparativeness).

आत्मौपम्येन through comparativeness with oneself. 

सर्वत्र सर्वभूतेषु समं तुल्यं पश्यति यः the one who sees sameness in all beings

What sameness is seen? This is not the sameness of the Self as in paramartha-satta, but this sameness is in the realm of vyavahara itself.

सुखं वा यदि वा दुःखं - यथा मम सुखम् इष्टं तथा सर्वप्राणिनां सुखम् अनुकूलम् Just as for me happiness is desirable so too for all living beings happiness is agreeable.

यदि वा यच्च दुःखं मम प्रतिकूलम् अनिष्टं यथा तथा सर्वप्राणिनां दुःखम् अनिष्टं प्रतिकूलम् Just as whatever sorrow is unfavourable and disagreeable to me, so also sorrow is disagreeable and unfavourable for all beings.

The sources of sorrow and happiness may differ from person to person - but sorrow is not wanted while happiness is sought after - this is universal and same for all. This sameness is being referred to in this verse.

Thus, by applying comparativeness with oneself - seeking happiness and avoiding suffering - one sees that s same standard in all beings and thus this non-hurting person does not act in a way that is harmful to anyone, in other words, this jnani behaves in a dharmic way such that others are always happy.

What is meant as happiness and sorrow for a jnani in vyavahara when jnani is ever blissful? This happiness and sorrow also belong to the inert assemblage of body and mind which jnani is aware of and therefore, this verse states that the  inert assemblage of body and mind associated with a jnani then functions for giving happiness to all other beings according to their particular tastes by applying the same standard of oneself seeking happiness always.

That’s why Sri Ramakrishna felt someone trampling on him when he saw someone walking on the grass. While ordinary jivas may empathise with the suffering of others, jnanis see it as happening to one’s own inert assemblage due to no notion of something being other’s.

स योगी परमो मतः - such a yogi or a jnani is regarded as Supreme among all other yogis who are striving to be a jnani. Supreme because that jnani has gone beyond individuality to have the awareness of oneness at both vyavahara and paramartha levels.

A note is that dharma which a jnani practised even before attaining jnana will continue to guide the life of inert-assemblage. Self-knowledge is never a substitute for dharma even though dharma pertains to vyavahara and a jnani through Self-knowledge has gone beyond it. A jnani automatically will be dharmic, without any effort whatsoever. 

Also even though this verse says jnani behaves in a way to make others happy, it must be noted that jnani will simply follow dharma, and it is left to others whether to be happy or not. One cannot transgress dharma to make someone else happy - that is actually making oneself and the other miserable eventually.

With this verse, the crux of teaching of formal meditation is over. The rest is only answers to Arjuna’s questions.

Having seen that this meditation characterized by right perception as stated is difficult to acquire and desiring to hear the definite means to obtain that, Arjuna said.

अर्जुन उवाच ।

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन ।

एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ६-३३॥

अर्जुन उवाच  - मधुसूदन यः अयम् योगः साम्येन त्वया प्रोक्तः चञ्चलत्वात् अहम् एतस्य स्थिराम् स्थितिम् न पश्यामि। 

अर्जुन उवाच = Arjuna said

यः = which, अयम् = this, योगः = Yoga, त्वया = by you, प्रोक्तः = taught, साम्येन = as sameness, मधुसूदन = O Madhusudana, एतस्य = of this, अहम् = I, न = do not, पश्यामि = see, चञ्चलत्वात् = due to restless nature, स्थितिम् स्थिराम् = steady and continuous

Aruna said: O Madhusudana! I do not see its steady and continuous state of this meditation in the form of sameness taught by you due to restless nature (of mind).

अर्जुनः – अर्जुन, पुं, प्र, एक

उवाच – वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

यः – यद्, पुं, प्र, एक

अयम् – इदम्, पुं, प्र, एक

योगः – योग, पुं, प्र, एक

त्वया – त्वम्, तृ, एक

प्रोक्तः – प्रोक्त, पुं, प्र, एक, कृदन्तरूपाणि - प्र + वच् + क्त - वचँ परिभाषणे - अदादिः - अनिट्

साम्येन – साम्य, पुं, तृ, एक

मधुसूदन – मधुसूदन, पुं, सं, एक

एतस्य – एतद्, पुं, ष, एक

अहम् – अस्मद्, प्र, एक

न – अव्ययम्

पश्यामि – दृश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - दृशिँर् प्रेक्षणे - भ्वादिः, उ-पु, एक

चञ्चलत्वात् – चञ्चलत्व, नपुं, पं, एक 

स्थितिम् – स्थिति, स्त्री, द्वि, एक

स्थिराम् – स्थिरा, स्त्री, द्वि, एक

यः अयं योगः त्वया प्रोक्तः साम्येन समत्वेन हे मधुसूदन एतस्य योगस्य अहं न पश्यामि नोपलभे चञ्चलत्वात् मनसः। किम् स्थिराम् अचलां स्थितिम्।।प्रसिद्धमेतत्

This meditation taught by you in the form of sameness, O Madhusudana (यः अयं योगः त्वया प्रोक्तः साम्येन समत्वेन हे मधुसूदन), I do not see it as achievable (अहं न पश्यामि नोपलभे) because of the restlessness of my mind (चञ्चलत्वात् मनसः). What (is not seen)? Its steady state (किम् स्थिराम् अचलां स्थितिम्)? This is widely known (प्रसिद्धमेतत्).

Notes

Arjuna complains that the vision of sameness, at the level of paramartha as told in verses 6.29-31 and at the level of vyavahara as told in verse 6.32, is not easy to attain according to him. In other words, the result of meditation, the vision of sameness, is not easy to attain, implying that the practice of meditation itself is not easy because the result is difficult to attain. Why is the practice of meditation difficult? Meditation needs both sense organs and mind to be under proper control as described in Chapter-2 of sthita-prajna lakshana verses 2.58-67 and also here in verses 6.24-27. And controlling them is not easy.

He gives the reason for not attaining this vision of sameness because he sees the meditation itself to be not steady. Mind gets distracted and not focussed on the knowledge “I am Brahman” that one has attained through sravana and  manana.

The important point is Arjuna not denying the efficacy of Sri Krishna’s teaching, he is simply voicing that is is difficult to attain and politely adds “in my opinion” by saying “I don’t see” (अहम् न पश्यामि). This shows the humility of Arjuna as a student towards teacher Krishna.

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् ।

तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ६-३४॥

कृष्ण मनः हि चञ्चलम् प्रमाथि बलवद् दृढम् (अस्ति), अहम् तस्य निग्रहम् वायोः इव सुदुष्करम् मन्ये । 

चञ्चलम् = restless, हि = indeed, मनः = mind, कृष्ण = O Krishna, प्रमाथि = turbulent, बलवत् = strong, दृढम् = stubborn, तस्य = of that, अहम् = I, निग्रहम् = control, मन्ये = consider, वायोः = of wind, इव = like, सुदुष्करम् = very difficult

O Krishna! The mind is indeed restless, turbulent, strong, (and) stubborn. I consider control of such a mind very difficult like (control) of wind. 

चञ्चलम् – चञ्चल, नपुं, प्र, एक

हि – अव्ययम्

मनः – मनस्, नपुं, प्र, एक

कृष्ण – कृष्ण, पुं, सं, एक

प्रमाथि – प्रमाथिन्, नपुं, प्र, एक

बलवत् – बलवत्, नपुं, प्र, एक, तद्धितान्तरूपाणि - बल + वतुप्

दृढम् – दृढ, नपुं, प्र, एक

तस्य – तद्, नपुं, ष, एक

अहम् – अस्मद्, प्र, एक

निग्रहम् – निग्रह, पुं, द्वि, एक

मन्ये – मन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - मनँ ज्ञाने - दिवादिः - उ-पु, एक

वायोः – वायु, पुं, ष, एक

इव – अव्ययम्

सुदुष्करम् – सुदुष्कर, पुं, द्वि, एक

चञ्चलं हि मनः कृष्ण इति कृष्यतेः विलेखनार्थस्य रूपम्। भक्तजनपापादिदोषाकर्षणात् कृष्णः तस्य संबुद्धिः हे कृष्ण। हि यस्मात् मनः चञ्चलं न केवलमत्यर्थं चञ्चलम् प्रमाथि च प्रमथनशीलम् प्रमथ्नाति शरीरम् इन्द्रियाणि च विक्षिपत् सत् परवशीकरोति। किञ्च बलवत् प्रबलम् न केनचित् नियन्तुं शक्यम् दुर्निवारत्वात्। किञ्च दृढं तन्तुनागवत् अच्छेद्यम्। तस्य एवंभूतस्य मनसः अहं निग्रहं निरोधं मन्ये वायोरिव यथा वायोः दुष्करो निग्रहः ततोऽपि दुष्करं मन्ये इत्यभिप्रायः।।श्रीभगवानुवाच एवम् एतत् यथा ब्रवीषि श्रीभगवानुवाच

Krishna is from root कृष्  which is meant as removal (इति कृष्यतेः विलेखनार्थस्य रूपम्). He is Krishna, due to the removal of faults and sins of devotees (भक्तजनपापादिदोषाकर्षणात् कृष्णः तस्य संबुद्धिः हे कृष्ण). O Krishna! Because the mind is excessively restless (चञ्चलं हि मनः कृष्ण हि यस्मात् मनः अत्यर्थं चञ्चलम्) not only restless, but also prone to agitation (चञ्चलं न केवलम् प्रमाथि च प्रमथनशीलम्) disturbing the body and the senses (प्रमथ्नाति शरीरम् इन्द्रियाणि च), being scattered brings them under external control (of itself) (विक्षिपत् सत् परवशीकरोति) and moreover, it is strong and powerful, not easily controllable by anyone (किञ्च बलवत् प्रबलम् न केनचित् नियन्तुं शक्यम्) due to its uncontrollable nature (दुर्निवारत्वात्), and it is as firm as a snake which is inseparable (when it holds) (किञ्च दृढं तन्तुनागवत् अच्छेद्यम्), regarding such a mind (तस्य एवंभूतस्य मनसः), I consider restraint to be difficult (अहं निग्रहं निरोधं मन्ये दुष्करं मन्ये). The implication is (इत्यभिप्रायः) just as controlling the wind is difficult, even more than that (वायोरिव यथा वायोः दुष्करो निग्रहः ततोऽपि). Bhagavan said just as you said (श्रीभगवानुवाच एवम् एतत् यथा ब्रवीषि).

Notes

In this verse Arjuna gives a reason for why the meditation on knowledge “I am Brahman” cannot be steady. He describes the nature of mind which causes the meditation to be unsteady as follows:

• चञ्चलम् - unsteady, restlessness, moving from thought to thought, cannot focus on a thing for a long time.

• प्रमाथि - very turbulent, unsettling, makes you topsy-turvy, thus agitates body and sense organs to look for gratification. इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः The turbulent sense organs forcibly steal even the mind has been said in verse 2.60. Turbulence means disturbing the entire personality. The restlessnessness of the mind चञ्चलम् is now transferred to organs and mind making them also engage in their respective activities and hence the entire personality is churned so to speak.

• बलवत् - strong, it has its own will. There seems to be inherent strength in mind which one seems unable to overcome. This inner strength of mind to act on its own is all due to past actions as vasanas that are driving it now.

• दृढम् - if it catches something, it holds, does not leave, steadfast like a leech. And one is unable to let go of anything that the mind gets hooked on to. Again because it has strength बलम्, it also appears to be firm, resisting one’s efforts to change it. 

So चञ्चलम् leads to प्रमाथि and both are manifestations of rajas while बलवत् and दृढम् are manifestations of tamas making the mind inertiatic. Thus the mind has restlessness and force which distract it from meditation.

This is a natural state of mind and it is difficult to control. Recall Kathopnishad mantra (2.1.1):

पराञ्चि खानि व्यतृणत् स्वयम्भू-

स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।

कश्चिद्धीरः प्रत्यगात्मानमैक्ष-

दावृत्तचक्षुरमृतत्वमिच्छन् ॥१॥

The Creator destroyed the outgoing sense organs and therefore, one sees outwards but not the inner Self. Some rare discriminating person sees the inner Self, having controlled all the sense organs and desiring immortality.

The nature of the mind is inherently extroverted in nature. Why so? It is designed to be that way for perception of objects and which is needed for day-to-day activities, more so in the animal and other lower life forms. But when one attains human body, the possibilities for other faculties of mind, like intellect which was dormant to manifest in other life forms, now has a scope to play and if used well it can take a person towards liberation or else be confined in bondage of birth-death undergoing suffering. This training of intellect to focus on liberation as the goal and through this trained intellect controlling the mind and through it the sense organs constitutes sadhana. And since the mind and sense organs have been habituated to deal and seek only objects that give pleasure through experience of interaction with them in innumerable lives in the past, to counter that momentum and turn it toward the Self by refraining it from engaging with objects is not an easy matter. That difficulty due to the nature of such a mind is expressed by Arjuna in this verse.

Note that the two words चञ्चलम् and अस्थिरम् has been used by Bhagavan in 6.26 to describe the mind that gets distracted in meditation. There Bhagavan said mind is चञ्चलम्  and therefore its अस्थिरम् . Arjuna has used अस्थिरम् for state of meditation in previous verse, but that is also state of mind itself, and hence the same idea is repeated that because the mind is चञ्चलम् it is अस्थिरम्.

Arjuna addresses Bhagavan as Krishna in this verse for which Sankaracharya states: Krishna is from root कृष्  which is meant as removal (इति कृष्यतेः विलेखनार्थस्य रूपम्). He is Krishna, due to the removal of faults and sins of devotees (भक्तजनपापादिदोषाकर्षणात् कृष्णः तस्य संबुद्धिः हे कृष्ण).

In other words, Arjuna is looking up to Krishna, not simply as a guru, but also as Bhagavan who can with his grace make the mind conducive for meditation too.

The word मन्ये conveys the same humility of Arjuna as a student expressed in the previous verse: अहम् न पश्यामि.

श्रीभगवानुवाच ।

असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६-३५॥

श्रीभगवान् उवाच - महाबाहो असंशयम् मनः दुर्निग्रहम् चलम् (अस्ति) । कौन्तेय अभ्यासेन तु वैराग्येण च गृह्यते । 

श्रीभगवान् उवाच = The Lord said

असंशयम् = doubtless, महाबाहो = O strong-armed one!, मनः = mind, दुर्निग्रहम् = very difficult, चलम् = restless, अभ्यासेन = by practice, तु = but, कौन्तेय = O Kaunteya!, वैराग्येण = by dispassion, च = and, गृह्यते = it is controlled

Sri Bhagavan said: O strong-armed one! It is doubtless that the mind is very difficult to control and restless. O Kaunteya! But by practice and dispassion it is controlled.

श्रीभगवान् – श्रीभगवत्, पुं, प्र, एक

उवाच – वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

असंशयम् – अव्ययम्

महाबाहो – महाबाहु, पुं, सं, एक

मनः – मनस्, नपुं, प्र, एक

दुर्निग्रहम् – दुर्निग्रह, नपुं, प्र, एक

चलम् – चल, नपुं, प्र, एक

अभ्यासेन – अभ्यास, पुं, तृ, एक

तु – अव्ययम्

कौन्तेय – कौन्तेय, पुं, सं, एक

वैराग्येण – वैराग्य, नपुं, तृ, एक

च – अव्ययम्

गृह्यते – ग्रह् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - ग्रहँ उपादाने - क्र्यादिः, प्र-पु, एक

असंशयं नास्ति संशयः मनो दुर्निग्रहं चलम् इत्यत्र हे महाबाहो। किंतु अभ्यासेन तु अभ्यासो नाम चित्तभूमौ कस्यांचित् समानप्रत्ययावृत्तिः चित्तस्य। वैराग्येण वैराग्यं नाम दृष्टादृष्टेष्टभोगेषु दोषदर्शनाभ्यासात् वैतृष्ण्यम्। तेन च वैराग्येण गृह्यते विक्षेपरूपः प्रचारः चित्तस्य। एवं तत् मनः गृह्यते निगृह्यते निरुध्यते इत्यर्थः।।यः पुनः असंयतात्मा तेन

There is no doubt (असंशयं नास्ति संशयः); the restless mind is difficult to control (मनो दुर्निग्रहं चलम्), O mighty-armed one (हे महाबाहो). Yet there arises in the field of the mind a repeated formation of similar perceptions of mind, which is called practice (किंतु अभ्यासेन अभ्यासो नाम चित्तभूमौ कस्यांचित् समानप्रत्ययावृत्तिः चित्तस्य). Lack of craving by practising contemplation of the faults in the visible and invisible desired objects is called dispassion (वैराग्येण वैराग्यं नाम दृष्टादृष्टेष्टभोगेषु दोषदर्शनाभ्यासात् वैतृष्ण्यम्). And by that dispassion the restlessness of the mind in the form of scattered thoughts is controlled (तेन च वैराग्येण गृह्यते विक्षेपरूपः प्रचारः चित्तस्य). In this way, that (restless) mind is controlled (एवं तत् मनः गृह्यते निगृह्यते निरुध्यते). Again, one who is of uncontrolled in mind by that (यः पुनः असंयतात्मा तेन)…

Notes

Sri Krishna agrees that the mind is restless and powerful by nature - echoing Kathopanishad mantra. But he suggests there are methods to bring it under control by tackling the two-fold problem of restlessness and the powerful nature of mind through the two practices of अभ्यास  and वैराग्य - together called sadhana. The problem of restlessness is addressed by अभ्यास while the problem of the powerful nature of mind that has its own way of doing is tackled by वैराग्य.

1. अभ्यास अभ्यासो नाम चित्तभूमौ कस्यांचित् समानप्रत्ययावृत्तिः चित्तस्य in the field of the mind a repeated formation of similar perceptions of mind, which is called practice - continuous positive engagement in knowledge “I am Brahman”, the nature of Brahman, etc. creates a momentum to dwell on this continuously. Restlessness (chalatva) is addressed through abhyāsa, the steady practice of meditation—reducing scattered thoughts (vijātīya pratyaya) and sustaining a continuous flow of homogeneous contemplation (sajātīya vṛtti pravāha), such as so’ham or ahaṁ brahmāsmi. When practiced over a long time, without break, and with devotion (dīrgha-kāla, nairantarya, satkāra as yoga-shastra says), the mind gains firmness. 

The first and most important understanding in abhyāsa is this: impatience has no place here. One must strive—strive, strive, strive—over a long duration. Dhyāna is not a short-term experiment; it is a long-term project. Just as one raises a child over twenty or twenty-five years without daily judgment or visible milestones, spiritual growth unfolds silently and invisibly. Do not measure progress by fleeting experiences, and do not compare yourself with others. The transformation is happening beneath the surface.

Water has no obvious power, yet it breaks rocks. Not by force, but by persistence. The power lies not in intensity, but in repetition. Have you ever seen nails grow in a single day? Growth is real, but it is imperceptible in the short term. Only when time has passed do we recognize the change.

So too with abhyāsa. Each return to the chosen thought, each quiet effort to stay, weakens old tendencies and strengthens new grooves. When this persistence is fueled by mumukṣutva and guided by vairāgya, the mind—once the greatest obstacle—becomes the most powerful ally.

2. वैराग्य वैराग्यं नाम दृष्टादृष्टेष्टभोगेषु दोषदर्शनाभ्यासात् वैतृष्ण्यम् Lack of craving by practising contemplation of the faults in the visible and invisible desired objects is called dispassion - disassociating from objects that distract one from the above meditation through dispassion and discernment (implied). How to cultivate this vairagya? By using viveka - discernment with practice of dosha-darshana focusing on faults of objects that one likes. This is deliberately practised to bring the mind under control. Vairāgya does not fight the mind’s force but redirects its direction. The same intensity with which the mind runs outward due to rāga-dveṣa can be turned inward through right understanding—śravaṇa and manana—by recognizing the alpatva - impermanence, tucchatva - insignificant, and bandhatva - binding nature, of sense pleasures. Vairāgya is not dryness or suppression. True vairāgya is impossible without mumukṣutva. One cannot simply “drop attachments” by force. The mind does not release its hold unless it finds a higher holding. Therefore, there must be rāga for the Highest. A mind deeply attracted to God or Truth naturally loses its fascination for lesser pleasures. To dis-attach, one must first attach rightly; otherwise detachment has no force, no momentum. Tīvra mumukṣutva, empowered by vairāgya, alone can redirect the mind’s tremendous energy inward.

Thus, “abhyāsa-vairāgyābhyāṁ tan-nirodhaḥ”—through practice and dispassion, the mind is mastered. These two practices abhyāsa-vairāgya are manifestations of sattva guna - thus overpowering of rajas and tamas by sattva guna leads to control of mind. 

Yoga serves as the sādhana śāstra for mind control (citta-vṛtti nirodhaḥ), while Vedānta is the pramāṇa śāstra for Self-knowledge. The mind, once an enemy, becomes the greatest ally. This inner conquest is the highest victory—whether approached strategically or lovingly, the fruit is the same: freedom. Verse 6.6 mentions a friendly controlled mind and inimical uncontrolled mind - this verse shows how to convert that inimical uncontrolled mind to a friendly controlled mind that will make one meditate on the Self to achieve the goal as given in verse 6.7-8.

Krishna, in return to Arjuna’s calling him as Krishna, addresses Arjuna as महाबाहो -  appealing to the inner strength of nobility in Arjuna to overcome the restlessness of the mind.

असंयतात्मना योगो दुष्प्राप इति मे मतिः ।

वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥ ६-३६॥

योगः असंयतात्मना दुष्प्रापः वश्यात्मना तु यतता उपायतः अवाप्तुम् शक्यः इति मे मतिः । 

असंयतात्मना = by one with uncontrolled mind, योगः = meditation, दुष्प्रापः = obtained with difficulty, इति = thus, मे = my, मतिः = opinion, वश्यात्मना = by one with the controlled mind, तु = but, यतता = by effort, शक्यः = possible, अवाप्तुम् = to attain, उपायतः = through the (given) means

Meditation is obtained with difficulty by one with an uncontrolled mind, but by one with controlled mind, by effort, it is possible to attain through the (given) means - thus is my opinion.

असंयतात्मना – असंयतात्मन्, तृ, पुं, एक

योगः – योग, पुं, प्र, एक

दुष्प्रापः – दुष्प्राप, पुं, प्र, एक

इति – अव्ययम्

मे – अस्मद्, ष, एक

मतिः – मति, स्त्री, पुं, एक

वश्यात्मना – वश्यात्मन्, पुं, तृ, एक

तु – अव्ययम्

यतता – यत् + ता, तद्धित, अपादान, एक

शक्यः – शक्य, पुं, प्र, एक

अवाप्तुम् – अव्ययम्, कृदन्तरूपाणि - अव + आप् + तुमुँन् - आपॢँ व्याप्तौ - स्वादिः - अनिट्

उपायतः – अव्ययम् 

असंयतात्मना अभ्यासवैराग्याभ्यामसंयतः आत्मा अन्तःकरणं यस्य सोऽयम् असंयतात्मा तेन असंयतात्मना योगो दुष्प्रापः दुःखेन प्राप्यत इति मे मतिः। यस्तु पुनः वश्यात्मा अभ्यासवैराग्याभ्यां वश्यत्वमापादितः आत्मा मनः यस्य सोऽयं वश्यात्मा तेन वश्यात्मना तु यतता भूयोऽपि प्रयत्नं कुर्वता शक्यः अवाप्तुं योगः उपायतः यथोक्तादुपायात्।।तत्र योगाभ्यासाङ्गीकरणेन इहलोकपरलोकप्राप्तिनिमित्तानि कर्माणि संन्यस्तानि योगसिद्धिफलं च मोक्षसाधनं सम्यग्दर्शनं न प्राप्तमिति योगी योगमार्गात् मरणकाले चलितचित्तः इति तस्य नाशमाशङ्क्य अर्जुन उवाच

One whose mind is uncontrolled by lack of both practice and dispassion is असंयतात्मा (अभ्यासवैराग्याभ्यामसंयतः आत्मा अन्तःकरणं यस्य सोऽयम् असंयतात्मा), by that असंयतात्मा (तेन असंयतात्मना), according to me, meditation is difficult to be done (योगो दुष्प्रापः दुःखेन प्राप्यत इति मे मतिः). Again one who is a वश्यात्मा (यस्तु पुनः वश्यात्मा) - the one whose mind is controlled by both practice and dispassion is वश्यात्मा (अभ्यासवैराग्याभ्यां वश्यत्वमापादितः आत्मा मनः यस्य सोऽयं वश्यात्मा), by that वश्यात्मा, (तेन वश्यात्मना), who is repeatedly putting effort (तु यतता भूयोऽपि प्रयत्नं कुर्वता), meditation is feasible to be done by following the stated means (शक्यः अवाप्तुं योगः उपायतः यथोक्तादुपायात्). 

By adopting the practice of meditation (तत्र योगाभ्यासाङ्गीकरणेन), renouncing actions aimed at attaining this world and the next (इहलोकपरलोकप्राप्तिनिमित्तानि कर्माणि संन्यस्तानि), and the fruit of perfection of meditation (योगसिद्धिफलं) which is right perception and the means to liberation (मोक्षसाधनं) is not attained (सम्यग्दर्शनं न प्राप्तमिति). Having doubted that the meditator, whose mind deviated from the path of meditation at the time of death, will come to ruin, Arjuna said (योगी योगमार्गात् मरणकाले चलितचित्तः इति तस्य नाशमाशङ्क्य अर्जुन उवाच).

Notes

This verse simply summarises to conclude what has been said in previous verse: a controlled mind will lead to steady meditation while an uncontrolled mind doesn’t.

• अभ्यासवैराग्याभ्यामसंयतः आत्मा अन्तःकरणं यस्य सोऽयम् असंयतात्मा one whose mind is uncontrolled by lack of both practice and dispassion is असंयतात्मा. For such a person, meditation is difficult, it actually means it is impossible to meditate.

• अभ्यासवैराग्याभ्यां वश्यत्वमापादितः आत्मा मनः यस्य सोऽयं वश्यात्मा one whose mind is controlled by both practice and dispassion is वश्यात्मा. For such a person meditation is feasible.

Even with a controlled mind, the right means needs to be employed, as stated by the word: उपायतः through the right method. What is that right method? That is not stated by the Lord and Sankaracharya simply says यथोक्तम् as stated before. It can be taken as अभ्यास practice and वैराग्य dispassion of the previous verse. Also one can consider the attitude behind these two methods अभ्यास practice and वैराग्य dispassion: मत्चित्तः - keeping Self/Bhagavan as the only goal and मत्परः - loving Self/Bhagavan alone of verse 6.14. 

A doubt arises in Arjuna because vairagya entails renunciation of everything of this world and next and so there seems to be a loss if the goal is not attained by that method. This doubt is expressed in the next three verses.

अर्जुन उवाच ।

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६-३७॥

अर्जुन उवाच  - कृष्ण अयतिः श्रद्धया उपेतः योगात् चलितमानसः योगसंसिद्धिम् अप्राप्य काम् गतिम् गच्छति । 

अर्जुन उवाच  = Arjuna said

अयतिः = one who has put insufficient efforts, श्रद्धया = with faith, उपेतः = possessed, योगात् = from meditation, चलितमानसः = one whose mind wavers at the time of death, अप्राप्य = having not obtained, योगसंसिद्धिम् = the goal of meditation (liberation), काम् गतिम् = which goal, कृष्ण = O Krishna, गच्छति = goes

Arjuna said: O Krishna! One, who is possessed with faith, who has put insufficient efforts, whose mind wavers from meditation at the time of death, having not obtained the goal of meditation (liberation), which goal this person attains?

अर्जुन – अर्जुन, पुं, सं, एक

उवाच – वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

अयतिः – अयति, पुं, प्र, एक

श्रद्धया – श्रद्धा, स्त्री, तृ, एक

उपेतः – उपेत, पुं, प्र, एक, कृदन्तरूपाणि - उप + ई + क्त - ईङ् गतौ - दिवादिः - अनिट्

योगः – योग, पुं, प्र, एक

च – अव्ययम्

चलितमानसः – चलितमानस, पुं, प्र, एक

अप्राप्य – अव्ययम्, कृदन्तरूपाणि - अ + प्र + आप् + ल्यप् - आपॢँ व्याप्तौ - स्वादिः - अनिट्

योगसंसिद्धिम् – योगसंसिद्धि, स्त्री, द्वि, एक

काम् – का, स्त्री, द्वि, एक

गतिम् – गति, स्त्री, प्र, एक

कृष्ण – कृष्ण, पुं, सं, एक

गच्छति – गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

अयतिः अप्रयत्नवान् योगमार्गे श्रद्धया आस्तिक्यबुद्ध्या च उपेतः योगात् अन्तकाले च चलितं मानसं मनो यस्य सः चलितमानसः भ्रष्टस्मृतिः सः अप्राप्य योगसंसिद्धिं योगफलं सम्यग्दर्शनं कां गतिं हे कृष्ण गच्छति।।

One who: has put insufficient efforts in the path of meditation (अयतिः अप्रयत्नवान् योगमार्गे उपेतः), yet endowed with faith of presence of Self (श्रद्धया आस्तिक्यबुद्ध्या), is a चलितमानसः - one whose mind deviates at the time of death is a चलितमानसः (अन्तकाले च चलितं मानसं मनो यस्य सः चलितमानसः), that one whose knowledge is corrupted (भ्रष्टस्मृतिः  सः), having not attained the goal of meditation of right vision (अप्राप्य योगसंसिद्धिं योगफलं सम्यग्दर्शनं), which goal this person attains, O Krishna (कां गतिं हे कृष्ण गच्छति)?

Notes
The rest of this chapter deals with jivatma - the entity that undergoes cycles of birth and death. 

Arjuna asks: What happens to a person who is in the stage of meditation (dhyāna) but passes away before attaining the final goal (mokṣa)? There could be two reasons why this passing away happens before the goal is reached:

• अयतिः - one who has put insufficient efforts to realise the Self. This can mean either the person was ill-disciplined and insincere or on the contrary was diligent and sincere but life was short. So Arjuna qualifies this अयतिः as श्रद्धया उपेतः - one endowed with shraddha. Therefore, the person is actually striving hard very well, but the efforts were still insufficient because the prarabdha karma associated with the body finished even before the goal could have been attained.

• योगात् चलितमानसः - that person having been sincere in sadhana all life, deviated at the end from meditation of life. Sankaracharya says: अन्तकाले च चलितं मानसं मनो यस्य सः चलितमानसः one whose mind deviates at the time of death is a चलितमानसः. So even though disciplined all life, at the end, became distracted due to attraction to changeful entities. Examples can be: a sannyasi looking for power, wealth, recognition, etc.

योगसंसिद्धिम् अप्राप्य having not attained the goal of meditation - Therefore a person who is अयतिः and/or चलितमानसः - that person doesn’t attain the goal, Self-realisation.

What happens to such a person who is अयतिः and/or चलितमानसः after death? Arjuna further clarifies this question in the next verse.

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।

अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ६-३८॥

महाबाहो कच्चित् विमूढः (सन्) ब्रह्मणः पथि अप्रतिष्ठः उभयविभ्रष्टः छिन्नाभ्रम् इव न नश्यति ।

कच्चित् न = isn’t, उभयविभ्रष्टः = fallen from both, छिन्नाभ्रम् = scattered cloud, इव = like, नश्यति = is destroyed, अप्रतिष्ठः = without support, महाबाहो = O mighty armed one!, विमूढः = deluded, ब्रह्मणः = of Brahman, पथि = in path

O mighty-armed one! (Being) deluded in the path of Brahman, without support, fallen from both (paths of action and meditation), isn’t that person destroyed like a scattered cloud?

कच्चित् – अव्ययम्

न – अव्ययम्

उभयविभ्रष्टः  – उभयविभ्रष्ट, पुं, प्र, एक

छिन्नाभ्रम् – छिन्नाभ्र, नपुं, प्र, एक

इव – अव्ययम्

नश्यति – नश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - णशँ अदर्शने - दिवादिः, प्र-पु, एक

अप्रतिष्ठः – अप्रतिष्ठ, पुं, प्र, एक

महाबाहो – महाबाहु, पुं, सं, एक

विमूढः – विमूढ, पुं, प्र, एक, कृदन्तरूपाणि - वि + मुह् + क्त - मुहँ वैचित्त्ये - दिवादिः - वेट्

ब्रह्मणः – ब्रह्मन्, नपुं, ष, एक

पथि – पथिन्, पुं, स, एक

कच्चित् किं न उभयविभ्रष्टः कर्ममार्गात् योगमार्गाच्च विभ्रष्टः सन् छिन्नाभ्रमिव नश्यति किं वा न नश्यति अप्रतिष्ठो निराश्रयः हे महाबाहो विमूढः सन् ब्रह्मणः पथि ब्रह्मप्राप्तिमार्गे।।

O mighty-armed one (हे महाबाहो), what indeed becomes of one (कच्चित् किं), who having fallen from the path of action and the path of meditation (उभयविभ्रष्टः कर्ममार्गात् योगमार्गाच्च विभ्रष्टः सन्), being without support (अप्रतिष्ठो निराश्रयः) and deluded while on the path to attain Brahman (विमूढः सन् ब्रह्मणः पथि ब्रह्मप्राप्तिमार्गे), isn’t that person not destroyed like a cloud torn apart (सन् छिन्नाभ्रमिव न नश्यति)? Or does that person not perish (किं वा न नश्यति)?

Notes
Having not attained the goal of Self-realisation, one who is अयतिः and/or चलितमानसः before passing away, what will happen to such a person? Arjuna describes a अयतिः and/or चलितमानसः to be additionally:

1. उभयविभ्रष्टः कर्ममार्गात् योगमार्गाच्च विभ्रष्टः सन् one who has fallen from the path of action and the path of meditation. This person, who is a vividisha sannyasi, will have not done karma due to formal renunciation and also have not attained the goal of meditation. Therefore, this person failed in achieving the goals of either path.

2. अप्रतिष्ठः निराश्रयः without support. Since the person has given up karma, there is no support of karmaphala.

3. विमूढःसन् ब्रह्मणः पथि ब्रह्मप्राप्तिमार्गे deluded while on the path to attain Brahman. Since the realisation that I am Brahman is not there, the person is still ignorant. And if it is चलितमानसः there s ignorance and delusion.

Arjuna compares the state of such a person with a cloud that will get scattered away by winds. अपः बिभर्ति इति अभ्रम् - that which holds water is अभ्रम् - a cloud, यत् अभ्रम् छिन्नम् तत् छिन्नाभ्रम् - the cloud which is scattered or dispersed, that is छिन्नाभ्रम्. The analogy is if the cloud is big in size or has enough water content, then wind will be unable to scatter it away. But if it is small or light it will be scattered by wind leading to its destruction. In the same way, a person who did not attain the goal of liberation through meditation, having lost both the results of karma and meditation, will be ruined completely with no gain like that scattered cloud.

In the case of a gṛhastha, this problem of losing out completely is not applicable, since karma is anyway performed by a grihastha and its results (karma-phala) will fructify, providing continuity through future experience and rebirth based on karma-phala. So there is a support of karma-phala and no falling off completely although ignorance and delusion may persist.

But what about a vividīṣā-sannyāsī—one who has renounced karma with the sole aim of liberation? If such a sannyāsī has not attained mokṣa because meditation did not culminate in realization before the fall of the body, and having not done any karma either, with no support of karma-phala, what is this person’s post-death journey?

Specifically:

• Does such a sannyāsī attain higher realms (loka), a human rebirth, or lower realms?

• Having renounced karma, and therefore not accumulating fresh karma-phala, what determines his/her future experience?

• Is there a danger that such a person could fall into lower realms where the intellect does not function, making the continuation of sādhana impossible?

The question can be expressed generally, how does Vedānta reconcile renunciation of karma with the non-attainment of the final result within that lifetime?

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।

त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ६-३९॥

कृष्ण मे एतत् संशयम् अशेषतः छेत्तुम् अर्हसि । त्वत् अन्यः अस्य संशयस्य छेत्ता हि न उपपद्यते । 

एतत् = this, मे = of mine, संशयम् = doubt, कृष्ण = O Krishna, छेत्तुम् अर्हसि = you ought to clarify, अशेषतः= completely (no remainder),  त्वत् = than you, अन्यः = other, संशयस्य अस्य = of this doubt, छेत्ता = dispeller, न = not, हि = because, उपपद्यते = can be

O Krishna! This doubt of mine you ought to clarify completely. Because there is no other person, other than you, who can be a dispeller of this doubt.

एतत् – एतद्, नपुं, प्र, एक

मे – अस्मद्, ष, एक

संशयम् – अव्ययम्

कृष्ण – कृष्ण, पुं, सं, एक

छेत्तुम् – अव्ययम्, कृदन्तरूपाणि - छिद् + तुमुँन् - छिदिँर् द्वैधीकरणे - रुधादिः - अनिट्

अर्हसि – अर्ह् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - अर्हँ पूजायाम् - भ्वादिः, म-पु, एक

अशेषतः – अव्ययम्, तद्धितान्तरूपाणि - अ + शेष + तसिल्

त्वत् – त्वम्, पं, एक

अन्यः – अन्य, पुं, प्र, एक

संशयस्य – संशय, पुं, ष, एक

अस्य – इदम्, पुं, ष, एक

छेत्ता – छेत्तृ, पुं, प्र, एक, कृदन्तरूपाणि - छिद् + तृच् - छिदिँर् द्वैधीकरणे - रुधादिः - अनिट्

न – अव्ययम्

हि – अव्ययम्

उपपद्यते – उप + पद् धातुरूपाणि - पदँ गतौ - दिवादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक

एतत् मे मम संशयं कृष्ण छेत्तुम् अपनेतुम् अर्हसि अशेषतः। त्वदन्यः त्वत्तः अन्यः ऋषिः देवो वा च्छेत्ता नाशयिता संशयस्य अस्य न हि यस्मात् उपपद्यते न संभवति। अतः त्वमेव छेत्तुमर्हसि इत्यर्थः।।

This doubt of mine, You alone, O Krishna, ought to remove it (एतत् मे मम संशयं कृष्ण छेत्तुम् अपनेतुम् अर्हसि अशेषतः). Because no one other than You, whether a sage or a deity (त्वदन्यः त्वत्तः अन्यः ऋषिः देवो वा), can remove this doubt (छेत्ता नाशयिता संशयस्य अस्य). Therefore, You alone are competent to destroy it - this is the meaning (अतः त्वमेव छेत्तुमर्हसि).

Notes

Arjuna says no one else can other than Sri Krishna can answer this question about what happens after death Why so? Questions about after death are apaurusheya - cannot be known by common people due to it being beyond the 5 pramanas: pratyaksha, anumana, upamana, artha-patti, anuapalabdhi. Only one who has knowledge about that which is beyond the ken of senses and mind can truly answer this. It can only be Ishvara and his embodiment avatara. So Arjuna is appealing to that status of Sri Krishna as avatara here in stating that only he can answer this question.

Secondly, why is Arjuna interested in knowing what happens to a meditator if he/she doesn’t achieve the goal? Arjuna is suited for doing Karma Yoga, he is not qualified to be a meditator in the immediate future. This shows Arjuna has taken a larger role in Gita than merely being a student. He has become the representative of all sadhakas. That is why Gita is applicable and relevant for all sadhakas although everyone must be judicious in seeing what is applicable to oneself and follow only that accordingly.

श्रीभगवानुवाच ।

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।

न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥ ६-४०॥

श्रीभगवानुवाच । 

पार्थ तस्य इह  विनाशः न विद्यते अमुत्र (विनाशः) न (विद्यते) एव । तात कश्चिद् कल्याणकृत् हि दुर्गतिम् न गच्छति । 

श्रीभगवानुवाच  = Sri Bhagavan said

पार्थ = O Partha, न = neither, एव = certainly, इह = here, न = nor, अमुत्र = hereafter, विनाशः = destruction, तस्य = for that person, विद्यते = is, न = not, हि = indeed, कल्याणकृत् = engaged in good actions, कश्चित् = someone, दुर्गतिम् = a deplorable end, तात = O son, गच्छति = attain

Sri Bhagavan said: O Partha! Certainly, neither here nor hereafter there is destruction for that person because someone engaged in good actions doesn’t attain a deplorable end, O son!

श्रीभगवान् – श्रीभगवत्, पुं, प्र, एक

उवाच – वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मै पदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक

पार्थ – पार्थ, पुं, सं, एक

न – अव्ययम्

एव – अव्ययम्

इह – अव्ययम्

न – अव्ययम्

अमुत्र – अव्ययम्, तद्धितान्तरूपाणि - अदस् + त्रल्

विनाशः – विनाश, पुं, प्र, एक

तस्य – तद्, पुं, ष, एक

विद्यते – विद् धातुरूपाणि - विदँ सत्तायाम् - दिवादिः - कर्तरि प्रयोगः लट् लकारः आत्मने पदम्, प्र-पु, एक

न – अव्ययम्

हि – अव्ययम्

कल्याणकृत् – कल्याणकृत्, पुं, प्र, एक

कश्चित् – किञ्चित्, पुं, प्र, एक

दुर्गतिम् – दुर्गति, स्त्री, द्वि, एक

तात – तात, पुं, स्ं, एक

गच्छति – गम् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - गमॢँ गतौ - भ्वादिः, प्र-पु, एक

हे पार्थ नैव इह लोके नामुत्र परस्मिन् वा लोके विनाशः तस्य विद्यते नास्ति। नाशो नाम पूर्वस्मात् हीनजन्मप्राप्तिः स योगभ्रष्टस्य नास्ति। न हि यस्मात् कल्याणकृत् शुभकृत् कश्चित् दुर्गतिं कुत्सितां गतिं हे तात तनोति आत्मानं पुत्ररूपेणेति पिता तात उच्यते। पितैव पुत्र इति पुत्रोऽपि तात उच्यते। शिष्योऽपि पुत्र उच्यते। यतो न गच्छति।।किं तु अस्य भवति

O Partha (हे पार्थ)! Neither here in this world nor in the next (नैव इह लोके नामुत्र परस्मिन् वा लोके) is there destruction for that person (विनाशः तस्य विद्यते नास्ति). The term “destruction” (नाशः) means a birth lower than the previous one (पूर्वस्मात् हीनजन्मप्राप्तिः) - that indeed does not occur for one fallen from yoga (स योगभ्रष्टस्य नास्ति). For no doer of good, O son  (न हि यस्मात् कल्याणकृत् शुभकृत् कश्चित् हे तात), ever goes to a degraded state (दुर्गतिं कुत्सितां गतिं न गच्छति). Father extends himself as a son hence is called तात (पुत्ररूपेण आत्मानं तनोति इति पिता तात उच्यते). Since father is son alone, the son is also called तात (पितैव पुत्र इति पुत्रोऽपि तात उच्यते). A disciple also is called तात (शिष्योऽपि पुत्र उच्यते). Therefore, such a one does not fall to ruin (यतो न गच्छति). But, what becomes of that person (किं तु अस्य भवति)?

Notes

First, Sri Krishna assures that such a person who has fallen from meditation, will never come to destruction which means taking up bodies in which intellect or free-will has no function and sadhana becomes impossible.

And he says the person who has failed to achieve the goal of meditation before death will not come to ruin in this world or hereafter.

First why is such a meditator praised to have attained here also? It is said for one who is in jnana-yoga:

स्नातं तेन समस्ततीर्थसलिले दत्ता च सर्वाऽन्नयः ।

यज्ञानां च कृतं सहस्रमखिला देवाश्च सम्पूजिताः ॥

संसाराच्च समुद्घृताः स्वपितरस्त्रैलोक्यपूज्योऽप्यसौ

यस्य ब्रह्मविचारणे क्षणमपि स्थैर्यं मनः प्राप्नुयात् ॥ (लघुयोगवासिष्ठः 17.34)

For that person—it is as though he has bathed in all sacred waters, given every possible charity of food, performed a thousand sacrifices, and worshipped all the gods; his ancestors are lifted out of saṁsāra, and he himself becomes worthy of worship in all the three worlds—if one’s mind gains even for a single moment steadiness in the inquiry into Brahman.

So a meditator has already gained a lot of merit just by pursuing Brahman. So the life of a meditator in this life and hereafter will be as good as a sakaama-karmi who does punya karma or a karma yogi who does nishkama karma as far as the material benefits go.

Sankaracharya then looks into the issue of why Arjuna is addressed as तात which means a father usually. तनोति इति तात - तात is one who expands - that is continues as son. Since a son is an extension of the father, a son is also addressed as तात. Similarly, a disciple is also like a son and in the same way is addressed as तात. Similarly a wife is called जाया because she gives birth to father by giving birth to son. यस्याः जायते जाया इति उच्यते - one from whom is born is called जाया.

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।

शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ६-४१॥

योगभ्रष्टः पुण्यकृताम् लोकान् प्राप्य शाश्वतीः समाः उषित्वा शुचीनाम् श्रीमताम् गेहे अभिजायते । 

प्राप्य = having obtained, पुण्यकृताम् = of the righteous, लोकान् = the worlds, उषित्वा = having resided, शाश्वतीः = many, समाः = years, शुचीनाम् श्रीमताम् गेहे = in a home of the righteous prosperous, योगभ्रष्टः = one fallen from meditation, अभिजायते = is born

Having obtained the worlds of the righteous and having resided there for many years, the one fallen from meditation is born in the home of the righteous and prosperous.

प्राप्य – अव्ययम्, प्र + आप् + ल्यप्, कृदन्तरूपाणि - प्र + आप् + ल्यप् - आपॢँ व्याप्तौ - स्वादिः - अनिट्

पुण्यकृताम् – पुण्यकृत्, पुं, ष, बहु

लोकान् – लोक, पुं, प्र, बहु

उषित्वा – अव्ययम्, कृदन्तरूपाणि - वस् + क्त्वा - वसँ निवासे - भ्वादिः - अनिट्

शाश्वतीः – शाश्वती, स्त्री, प्र, बहु

समाः – समा, स्त्री, प्र, बहु

शुचीनाम् – शुचि, पुं, ष, बहु

श्रीमताम् – श्रीमत्, पुं, ष, बहु

गेहे – गेह, नपुं, स, एक

योगभ्रष्टः – योगभ्रष्ट, पुं, प्र, एक

अभिजायते – अभि + जन् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - जनीँ प्रादुर्भावे मित् १९३७ - दिवादिः, प्र-पु, एक

योगमार्गे प्रवृत्तः संन्यासी सामर्थ्यात् प्राप्य गत्वा पुण्यकृताम् अश्वमेधादियाजिनां लोकान् तत्र च उषित्वा वासमनुभूय शाश्वतीः नित्याः समाः संवत्सरान् तद्भोगक्षये शुचीनां यथोक्तकारिणां श्रीमतां विभूतिमतां गेहे गृहे योगभ्रष्टः अभिजायते।।

The one fallen from meditation (योगभ्रष्टः) who has taken to the path of meditation (योगमार्गे प्रवृत्तः) a renunciate by context (संन्यासी सामर्थ्यात्), after attaining the worlds of the righteous who have performed great sacrifices like the Ashvamedha (प्राप्य गत्वा पुण्यकृताम् अश्वमेधादियाजिनां लोकान्), and there having experienced their enjoyments for many years (तत्र च उषित्वा वासमनुभूय शाश्वतीः नित्याः समाः संवत्सरान्), upon the exhaustion of (merit for such) enjoyments (तद्भोगक्षये), is born in a home of the righteous and prosperous (शुचीनां यथोक्तकारिणां श्रीमतां विभूतिमतां गेहे अभिजायते).

Notes

Arjuna called the failed person in meditation as उभयविभ्रष्टः in verse 6.37 - the one failed in both karma and dhyana through tyaga. Krishna calls that person as योगभ्रष्टः - the one fallen from yoga (meditation) or failed to achieve the goal in meditation.

Sankaracharya says this योगभ्रष्टः is a vividisha sannyasi by context because, grihastha has no failure at all as described earlier. In fact he says the entire 6th chapter is applicable only to a sannyasi because meditation involves withdrawal from karma and that can be done only by a sannyasi - his introduction to 6th chapter and commentary of verse 6.3 presents this argument. Traditionally grihasthas are supposed to do Vedic karma and therefore, are not meant to do meditation anyway as only sannyasis lifestyle is suited for it, but nowadays due to no Vedic karma, grihasthas after retirement, without formal sannyasa, can be meditators. 

Such a योगभ्रष्टः who is a vividisha sannyasi after death goes to higher worlds - which are attained by those who do homa such as ashvamedha. This implies vividisha sannyasi attains a lot of punya by simply renouncing everything equivalent to what a karmi (with desire) or karma yogi (without desire) does by indulging in karma. One must note that as far as the attainment of material benefits is concerned: vividisha sannyasi, karmi and karma yogi will be the same - they will get to enjoy the higher worlds. But the spiritual benefits are different for each: it is nil for karmi, for karma yogi it is attainment of chitta-shuddhi while for meditator it is jnana-nishtha or abidance in Self-Knowledge.

And Bhagavan says such a meditator stays in these heavenly worlds for a long time, until that accrued material benefits are exhausted - this is mentioned in verse 9.21 also. शाश्वतीः नित्याः समाः संवत्सरान् तद्भोगक्षये when that enjoyment ceases after many years - शाश्वतीः is here not absolutely eternal, but relative eternal, very large number and समाः here means  संवत्सराः years. Since a meditator unlike a karmi is very dharmic and sattvic, the punya is much more than what a karmi usually will have and so this meditator will get to live in those heavenly worlds for a very long time unlike a karmi. Not that the meditator will be seeking these realms actively, but they happen in the course of the journey of that jiva. The enjoyments that this meditator will enjoy in these realms will be those what this person had as vasanas which blocked her/him from abiding in Self-knowledge as a human. That’s why, driven by this vasanas, this योगभ्रष्टः as a human became an अयतिः who although refrained from indulgence with desirables but was desirous of them within or even became a चलितमानसः who actually indulged with desirables to fulfill the desire - either way causing non-attainment of liberation.

After such a long stay in heavenly realms, when the accrued merit is over, the person is born as a human being. Sankaracharya says: शुचीनां यथोक्तकारिणां श्रीमतां विभूतिमतां गेहे in the family which is dharmic and prosperous. 

The family into which a योगभ्रष्टः is reborn is of two kinds:

• शुचिः - यथोक्तकारी means one who does just as said (in Vedas), in other words a family that follows Vedic dharma. The following is from Vivekacudamani about one of the qualifications of a student as यथोक्तकारी - 

विद्वान् स तस्मै उपसत्तिमीषुषे मुमुक्षवे साधु यथोक्तकारिणे ।

प्रशान्तचित्ताय शमान्विताय तत्त्वोपदेशं कृपयैव कुर्यात् ॥ Vivekacudamani 84

That wise teacher should, out of sheer compassion alone, impart the teaching of Truth—to that seeker who has approached him properly, who longs for liberation (mumukṣu), who is noble and acts exactly as instructed, whose mind is tranquil, and who is endowed with self-control (śama).

Why is following Vedic dharma in a family critical for the person being born to continue in the path of Self-realisation? The inquiry into the Self (called spirituality) and also the prescribed practices that lead to it (called religion) are unique to Vedas - no other scriptures (of other religions) have both these as focus. Other scriptures may focus on God and how to live a good life, but not about dissolution of individuality to realize the Self. So to be born in families other than those which follow Vedas is of no help or support to a mumukshu. This holds even for those families which are only namesake Vedic - they don’t have any focus on the goal given in Vedas and also the practices that lead to it. In the modern context, there is a movement or trend to identify oneself as spiritual but not religious - more so in the West. This is clearly a misunderstood notion and hardly tenable. Spirituality cannot be divorced from religion, spirituality is an outgrowth of religion, religion is the machinery driven by the engine of spirituality. One cannot do anything with simply an engine or machinery alone. Both are needed for one’s growth and sustenance.

So the family into which a योगभ्रष्ट will be born will be following all Vaidika dharma and karma.

• श्रीमान् - विभूतिमान् a family endowed with sufficient prosperity which includes wealth, a mindset that promotes development intellectually, emotionally, creatively, socially, etc., such that not only the basic necessities are effortlessly met but also the योगभ्रष्ट will have a wholesome stable environment to continue with sadhana. 

The family has enough wealth to sustain themselves well without worrying about basic necessities. They are neither poor nor excessively rich - both these make one focus on wealth alone. The poor are anxious about wealth to run the family while the rich are anxious about wealth in its maintenance and growth. The family which is श्रीमान् is just rich enough not to think of money at all in their lives. This way the focus in the family is entirely on dharma and its practices.

Also the family is aligned to maintain cultural and social practices. Their energies are not focussed on change, reforms, etc., but more on what transformation one can make in oneself using those very practices.

अथवा योगिनामेव कुले भवति धीमताम् ।

एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ६-४२॥

अथवा (सः) धीमताम् योगिनाम् कुले एव भवति । ईदृशम् यत् एतत् जन्म लोके दुर्लभतरम् हि (अस्ति) । 

अथवा = Alternatively, धीमताम् योगिनाम् = of the wise who are poor, एव = only, कुले = in the family, भवति = born, एतत् = this, हि = indeed, दुर्लभतरम् = rarer, लोके = in the world, जन्म = birth, यत्  = which, ईदृशम् = stated earlier

Alternatively, (the one fallen from meditation is) born only in the family of the wise who are poor. A birth of this kind in the world is indeed rarer to that which was stated earlier.

अथवा – अव्ययम्

योगिनाम् – योगिन्, पुं, ष, बहु

एव – अव्ययम्

कुले – कुल, नपुं, स, एक

भवति – भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

धीमताम् – धीमत्, पुं, ष, बहु

एतत् – एतद्, नपुं, प्र, एक

हि – अव्ययम्

दुर्लभतरम् – दुर्लभतर, नपुं, प्र, एक

लोके – लोक, पुं, स, एक

जन्म – जन्म, नपुं, प्र, एक

यत् – यद्, नपुं, प्र, एक

ईदृशम् – ईदृश, नपुं, प्र, एक

अथवा श्रीमतां कुलात् अन्यस्मिन् योगिनामेव दरिद्राणां कुले भवति जायते धीमतां बुद्धिमताम्। एतत् हि जन्म यत् दरिद्राणां योगिनां कुले दुर्लभतरं दुःखलभ्यतरं पूर्वमपेक्ष्य लोके जन्म यत् ईदृशं यथोक्तविशेषणे कुले।।यस्मात्

Alternatively (अथवा), (the one fallen from meditation, योगभ्रष्टः) is born in other than wealthy family (श्रीमतां कुलात् अन्यस्मिन् जायते), in a poor family of those who have practised Karma Yoga (योगिनामेव दरिद्राणां कुले भवति) and are wise (धीमतां बुद्धिमताम्). Indeed, this type of birth (एतत् हि जन्म) in the family of poor who have practised Karma Yoga (and realised Brahman) (दरिद्राणां योगिनां कुले), is rarer (दुर्लभतरं दुःखलभ्यतरं) compared to the previously mentioned birth (पूर्वमपेक्ष्य लोके जन्म), as described by the stated characteristics of the family (ईदृशं यथोक्तविशेषणे कुले). Since (यस्मात्)…

Notes:

An alternative kind of family of two characteristics is mentioned wherein a योगभ्रष्ट may take birth: 

• योगिनामेव दरिद्राणां कुले - in a family which is poor. While such families may indeed be materially poor in the literal sense, poverty here need not be understood only as lack of wealth. Wealth, in a deeper sense, is the value or necessity ascribed to perishable objects. Accordingly, a poor family may also signify one that does not crave material possessions, does not treat them as central to life, and lives with minimal dependence on external acquisitions. In such an environment, despite material simplicity, the conditions are favorable for the continuation of साधना.

न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः । कैवल्योपनिषद् 1.3

Immortality is not attained through actions, progeny, or wealth; some attained immortality through renunciation alone.

सुरमन्दिरतरुमूलनिवासः शय्या भूतलमजिनं वासः । सर्वपरिग्रहभोगत्यागः कस्य सुखं न करोति विरागः ॥ भजगोविन्दम् 18

Living in temples or under the shade of trees, resting on the bare ground, clothed in deerskin, having renounced all possessions and enjoyments, for whom does such dispassion not bestow happiness?

Serious seekers therefore naturally embrace simple living, often resembling poverty. Since there is little concern for acquiring or maintaining possessions, anxiety regarding wealth diminishes. Social engagements and obligations also reduce organically, as such individuals neither seek nor sustain worldly networks. Family expansion and progeny likewise do not become central pursuits, not due to prohibition, but due to absence of desire. Thus, inner renunciation expresses itself outwardly as a life of material simplicity.

• Another qualification of this family is: धीमतां बुद्धिमताम् endowed with wisdom. One can take this as a family who have realised the Self or who have attained Self-Knowledge through sravana-manana and are doing nididhyasana themselves. Grihastha jnanis were there before. Examples: In Taittiriya Upnaishad, the third valli is taught to Varuna by his father Bhrigu. In Chadogyaopanishad, the 6th Chapter is a conversation between Uddalaka and his son Shvetaketu where the celebrated Vedanta statement: Tat tvam asi was taught. However, such instances are rare, and not the norm.

Vivekacudamani says: दुर्लभं त्रयमेवैतद् देवानुग्रहहेतुकम् । मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ Three things alone are indeed rare and are obtained only through divine grace: human birth, intense desire for liberation, and association with a great (enlightened) teacher.

योगभ्रष्ट will have all three from birth itself: मनुष्यत्वं a shuman birth, मुमुक्षुत्वं as continuity of previous intense desire for liberation and महापुरुषसंश्रयः given by the family that has those two qualities stated above. Such families will necessarily have sannyasis and grea sadhakas as friends who will visit them rather than some worldly-mined ones. Therefore, योगभ्रष्ट will be having a holy company of great sages or seekers from childhood itself. Therefore, Bhagavan Himself says दुर्लभतरं दुःखलभ्यतरं पूर्वमपेक्ष्य लोके जन्म यत् ईदृशं - for योगभ्रष्ट, a birth in such a family is very rare indeed.

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।

यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ ६-४३॥

तत्र तम् पौर्वदेहिकम् बुद्धिसंयोगम् लभते । कुरुनन्दन ततः भूयः संसिद्धौ यतते च। 

तत्र = there (in that family of wise), तम् बुद्धिसंयोगम् = endowed with that knowledge of the Self, लभते = becomes (gains), पौर्वदेहिकम् = of previous birth, यतते = strives, च = and, ततः = therefore, भूयः = more, संसिद्धौ = for the goal, कुरुनन्दन = O delight of the Kuru clan

O delight of the Kuru clan! There (in that family of wise, the meditator) becomes endowed with that (intellectual) knowledge of the Self of previous birth, and therefore, strives more for the goal.

तत्र – अव्ययम्

तम् – तद्, पुं, द्वि, एक

बुद्धिसंयोगम् – बुद्धिसंयोग, पुं, द्वि, एक

लभते – लभ् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - डुलभँष् प्राप्तौ - भ्वादिः, प्र-पु, एक

पौर्वदेहिकम् – पौर्वदेहिक, पुं, द्वि, एक

यतते – यत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - यतीँ प्रयत्ने - भ्वादिः, प्र-पु, एक

च – अव्ययम्

ततः – अव्ययम्

भूयः – अव्ययम्

संसिद्धौ – संसिद्धि, स्त्री, स, एक

कुरुनन्दन – कुरुनन्दन, पुं, सं, एक

तत्र योगिनां कुले तं बुद्धिसंयोगं बुद्ध्या संयोगं बुद्धिसंयोगं लभते पौर्वदेहिकं पूर्वस्मिन् देहे भवं पौर्वदेहिकम्। यतते च प्रयत्नं च करोति ततः तस्मात् पूर्वकृतात् संस्कारात् भूयः बहुतरं संसिद्धौ संसिद्धिनिमित्तं हे कुरुनन्दन।।कथं पूर्वदेहबुद्धिसंयोग इति तदुच्यते

O delight of the Kuru clan (हे कुरुनन्दन)! There, in the family of those wise who are poor (तत्र योगिनां कुले), one becomes endowed with that (intellectual) knowledge of the Self (तं बुद्धिसंयोगं बुद्ध्या संयोगं बुद्धिसंयोगं लभते) attained in previous birth (पौर्वदेहिकं पूर्वस्मिन् देहे भवं पौर्वदेहिकम्). And therefore, that person makes greater effort (बहुतरं यतते च प्रयत्नं च करोति ततः तस्मात्), due to the accumulated impressions of past actions (पूर्वकृतात् संस्कारात्), which again serve as causes for perfection (भूयः संसिद्धौ संसिद्धिनिमित्तं). How does the connection with previously attained Self-knowledge happen, it is said (कथं पूर्वदेहबुद्धिसंयोग इति तदुच्यते).

Notes

This is a remarkable verse which assures that the efforts put in this lifetime as sadhana have their effect in the next one also - so all is not lost if one fails to attain the goal in this lifetime.

Bhagavan says being born there - Sankaracharya mentions only the poor jnani family - the person gets endowed with the knowledge of Self again. One may say that birth in both the prosperous dharmic family or poor jnani family is conducive for योगभ्रष्ट to continue doing sadhana. Śaṅkara highlights only the latter because it is more immediately conducive to the resurgence of Self-knowledge, which alone destroys saṁsāra.

This Self-Knowledge that was pursued in previous lifetime, पौर्वदेहिकम्, is pursued even in current lifetime. Why so? The vasana of that knowledge is so strong over vasana for others due to dwelling on that subject for so long in previous lifetime. Hence that becomes the subject of interest over others in current lifetime. This feature is true for everything else also: sports, art, politics, etc. - if one has deeply practiced one field, that will likely continue in the next lifetime also. That's why we have child prodigies in music, sports, etc.

Because these tendencies from previous life exist, the efforts put in this lifetime are more rejuvenated and vigorous than previous lifetime if the right conditions - internally as vasanas and externally as environment - are present. This is explained in the next verse. It is like the intensity and sincerity is built upon the previous existing one.

How does the connection with previously attained Self-knowledge happen is said in the next verse.

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।

जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ६-४४॥

अवशः अपि सः तेन पूर्वाभ्यासेन हि ह्रियते एव । योगस्य जिज्ञासुः अपि शब्दब्रह्म अतिवर्तते । 

तेन पूर्वाभ्यासेन = by the strength of that practice of previous birth, एव = alone, ह्रियते = pulled, हि = because, अवशः = automatically, अपि = even, सः = that, जिज्ञासुः = one desirous to know, अपि = even, योगस्य = of meditation, शब्दब्रह्मातिवर्तते = excels over one who performs Vedic rituals

Because, even by the strength of that practice of previous birth alone, that person is pulled (towards liberation) automatically. Even one desirous to know meditation excels over one who performs Vedic rituals (then what to say of one having understood meditation and steadfastly practices that)?

पूर्वाभ्यासेन – पूर्वाभ्यास, पुं, तृ, एक

तेन – तद्, पुं, तृ, एक

एव – अव्ययम्

ह्रियते – हृ धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मने पदम् - हृञ् हरणे - भ्वादिः, प्र-पु, एक

हि – अव्ययम्

अवशः – अवश, पुं, प्र, एक

अपि – अव्ययम्

सः – तद्, पुं, प्र, एक

जिज्ञासुः – जिज्ञासु, पुं, प्र, एक

अपि – अव्ययम्

योगस्य – योग, पुं, ष, एक

शब्दब्रह्मात् – शब्दब्रह्मन्, नपुं, पं, एक

इव – अव्ययम्

अतिवर्तते – अति + वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - वृतुँ वर्तने - भ्वादिः, प्र-पु, एक

यः पूर्वजन्मनि कृतः अभ्यासः सः पूर्वाभ्यासः तेनैव बलवता ह्रियते संसिद्धौ हि यस्मात् अवशोऽपि सः योगभ्रष्टः न कृतं चेत् योगाभ्यासजात् संस्कारात् बलवत्तरमधर्मादिलक्षणं कर्म तदा योगाभ्यासजनितेन संस्कारेण ह्रियते अधर्मश्चेत् बलवत्तरः कृतः तेन योगजोऽपि संस्कारः अभिभूयत एव तत्क्षये तु योगजः संस्कारः स्वयमेव कार्यमारभते न दीर्घकालस्थस्यापि विनाशः तस्य अस्ति इत्यर्थः। अतः जिज्ञासुरपि योगस्य स्वरूपं ज्ञातुमिच्छन् अपि योगमार्गे प्रवृत्तः संन्यासी योगभ्रष्टः सामर्थ्यात् सोऽपि शब्दब्रह्म वेदोक्तकर्मानुष्ठानफलम् अतिवर्तते अतिक्रामति अपाकरिष्यति किमुत बुद्ध्वा यः योगं तन्निष्ठः अभ्यासं कुर्यात्।।कुतश्च योगित्वं श्रेयः इति

Because (हि यस्मात्) the practice which was performed in the previous birth (यः पूर्वजन्मनि कृतः अभ्यासः सः पूर्वाभ्यासः), through the strength of that (past practice) alone (तेनैव बलवता) that person fallen from the path of meditation (सः योगभ्रष्टः) is pulled (ह्रियते) towards the goal of liberation (संसिद्धौ) automatically (अवशोऽपि). If (the tendency created by) an unrighteous action which is more powerful than the impression of past practice of meditation has not happened, then he will be pulled (towards liberation) by the impression of past practice of meditation (न कृतं चेत् योगाभ्यासजात् संस्कारात् बलवत्तरमधर्मादिलक्षणं कर्म तदा योगाभ्यासजनितेन संस्कारेण ह्रियते). If the (tendency for the) unrighteous action is more powerful, the impression of past practice of meditation will be overpowered (अधर्मश्चेत् बलवत्तरः कृतः तेन योगजोऽपि संस्कारः अभिभूयते). Only when that (tendency for the unrighteous action) weakens, then only the impression of past practice of meditation will begin to function (एव तत्क्षये तु योगजः संस्कारः स्वयमेव कार्यमारभते). There is no destruction of this  impression of past practice of meditation even for a long time - this is the meaning (न दीर्घकालस्थस्यापि विनाशः तस्य अस्ति इत्यर्थः).

Therefore, the renunciate who has fallen from yoga (संन्यासी योगभ्रष्टः) due to the context (सामर्थ्यात्), even as one desirous of understanding the nature of meditation (जिज्ञासुरपि योगस्य स्वरूपं ज्ञातुमिच्छन्) when engaged in the path of meditation (योगमार्गे प्रवृत्तः), crosses over the results of Vedic ritual actions (शब्दब्रह्म वेदोक्तकर्मानुष्ठानफलम् अतिवर्तते अतिक्रामति अपाकरिष्यति). How much more so (किमुत), then, when one, having understood meditation (योगं बुद्ध्वा), steadfastly practices that (तन्निष्ठः अभ्यासं कुर्यात्)? And how indeed is meditation beneficial (कुतश्च योगित्वं श्रेयः इति)?

Notes

This verse explains how the previous life’s attainment of Self-Knowledge and the practice of meditation continues in the current lifetime. 

Sankaracharya states: Because the practice which was performed in the previous birth, through the strength of that (past practice) alone that person fallen from the path of meditation is pulled towards the goal of liberation automatically. If (the tendency created by) an unrighteous action which is more powerful than the impression of past practice of meditation has not happened, then he will be pulled (towards liberation) by the impression of past practice of meditation. If the (tendency for the) unrighteous action is more powerful, the impression of past practice of meditation will be overpowered. Only when that (tendency for the unrighteous action) weakens, then only the impression of past practice of meditation will begin to function. There is no destruction of this impression of past practice of meditation even for a long time - this is the meaning.

Here, “unrighteous action” need not be understood as adharmic, since the subject is an advanced seeker such as a योगभ्रष्ट. Rather, it refers to even dharmic engagements that divert one from the primary goal of mokṣa. For example, the yogabhraṣṭa may still retain some desires for enjoyment, power, recognition, etc. — which is indeed why he or she became a yogabhraṣṭa in the first place — while simultaneously possessing a strong vāsanā for meditation. Whichever vāsanā becomes dominant determines the direction of the person’s life in that birth.

Besides their own internal strength, the external conditions also influence the relative strength of these competing vāsanās. In a poor jñānī family, where conditions favor simplicity and renunciation, the yogabhraṣṭa is more likely to continue meditation and detachment. In a prosperous and dharmic family, where opportunities for enjoyment are greater, the vāsanā for enjoyment may temporarily dominate, drawing the yogabhraṣṭa into saṁsāra. Thus, even highly advanced sādhakas may become bound for a time if vigilance is absent.

Nevertheless, the crucial teaching is that efforts invested in meditation are never lost. Due to the strength of past practice of meditation, it continues across lifetimes and fructifies automatically (अवशोऽपि) in the current lifetime, without requiring deliberate effort from the seeker. The only caution is that one should not cultivate attachment to anything other than the Self. This is why Bhagavān gives the cautions of Gītā 2.58–2.61 for meditators.

जिज्ञासुरपि योगस्य स्वरूपं ज्ञातुमिच्छन् अपि योगमार्गे प्रवृत्तः - Even a mere curiosity in the nature of meditation is enough to trigger the person to dive deep into it. शब्दब्रह्म वेदोक्तकर्मानुष्ठानफलम् अतिवर्तते crosses over the results of performance of Vedic rituals - शब्दब्रह्म actually means Veda, and crossing over Veda implies crossing over the injunctions and its results given in Veda, in other words - going beyond the scope ofthe  results of performance of Vedic rituals. This yogabhraṣṭa will take up formal renunciation to become a vividisha sannyasi just as in the previous lifetime. With the internal vāsanā for meditation being strong and the external environment being conducive, renunciation becomes natural, and even a slight hint is enough to make the person embrace it immediately. As the Jābāla Upaniṣad says:

यदहरेव विरजेत् तदहरेव प्रव्रजेत् (जाबालोपनिषद् 4) On the very day dispassion arises, on that very day one should renounce.

Not only the practice of meditation and renunciation, but even the awareness of the Self is carried forward from a previous life as stated in Upanishad:

तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च (बृहदारण्यकोपनिषद् 4.4.2) Knowledge, action, and prior understanding accompany the departing individual.

This passage occurs in the context of the withdrawal of the organs and the subtle body at death, indicating the continuity of knowledge and saṁskāras into the next embodiment. 

Hence, a yogabhraṣṭa is like dry wood, ready to ignite instantly upon contact with the fire of Vedānta - acquisition of Self-Knowledge, renunciation and meditation being very spontaneous in life.

On a side note, therefore, it is important to create good traits in a child. Once they become adult, even if the child deviates from those traits, they will eventually come back to good behaviour either later in life or in the next life.

राजवत् पञ्च वर्षाणि दशवर्षाणि दासवत् । प्राप्ते तु षोडशे वर्षे पुत्रं मित्रवदाचरेत् ॥ For the first five years, treat the child like a king; for the next ten years, treat him like a servant (with discipline); but once he reaches sixteen years of age, treat the son as a friend.

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।

अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ६-४५॥

प्रयत्नात् यतमानः संशुद्धकिल्बिषः अनेकजन्मसंसिद्धः योगी तु ततः परां गतिम्  याति।

प्रयत्नात् = by effort, यतमानः = one striving, तु = but, योगी = wise person, संशुद्धकिल्बिषः = purified of sins, अनेकजन्मसंसिद्धः = attaining perfection over many births, ततः = thereby, याति = attains, पराम् = supreme, गतिम् = goal

But a wise person, striving by effort, purified of sins, attaining perfection over many births, thereby attains the supreme state.

प्रयत्नात् – प्रयत्न, पुं, प्र, एक

यतमानः – यतमान, पुं, प्र, एक, कृदन्तरूपाणि - यत् + शानच् - यतीँ प्रयत्ने - भ्वादिः - सेट्

तु – अव्ययम्

योगी – योगिन्, पुं, प्र, एक

संशुद्धकिल्बिषः – संशुद्धकिल्बिष, पुं, प्र, एक

अनेकजन्मसंसिद्धः  – अनेकजन्मसंसिद्ध, पुं, प्र, एक

ततः – अव्ययम्

याति – या धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मै पदम् - या प्रापणे - अदादिः, प्र-पु, एक

पराम् – परा, स्त्री, द्वि, एक

गतिम् – गति, स्त्री, द्वि, एक

प्रयत्नात् यतमानः अधिकं यतमान इत्यर्थः। तत्र योगी विद्वान् संशुद्धकिल्बिषः विशुद्धकिल्बिषः संशुद्धपापः अनेकजन्मसंसिद्धः अनेकेषु जन्मसु किञ्चित्किञ्चित् संस्कारजातम् उपचित्य तेन उपचितेन अनेकजन्मकृतेन संसिद्धः अनेकजन्मसंसिद्धः ततः लब्धसम्यग्दर्शनः सन् याति परां प्रकृष्टां गतिम्।।यस्मादेवं तस्मात्

By effort (प्रयत्नात्), one who is striving more - this is the meaning (यतमानः अधिकं यतमानः). There, the wise person (तत्र योगी विद्वान्), purified of faults, purified of sins  (संशुद्धकिल्बिषः विशुद्धकिल्बिषः संशुद्धपापः), being a अनेकजन्मसंसिद्धः (अनेकजन्मसंसिद्धः) - one having accumulated small traces of impressions in numerous births (अनेकेषु जन्मसु किञ्चित्किञ्चित् संस्कारजातम् उपचित्य), by that accumulation (तेन उपचितेन) perfected through many births (अनेकजन्मकृतेन संसिद्धः), thereafter, being the one of having the right vision (ततः लब्धसम्यग्दर्शनः सन्), attains the supreme state (परां प्रकृष्टां गतिम्). Since it is this way, therefore (यस्मादेवं तस्मात्)…

Notes

This verse concludes the answer to Arjuna’s question - stating that the meditator will continue putting efforts over lifetimes to reach the final goal of liberation.

प्रयत्नात् यतमानः - The word प्रयत्नात् means अधिकम् more, otherwise both words प्रयत्नात् यतमानः convey the same meaning of putting effort. So this योगभ्रष्ट, called योगी in this verse which Sankaracharya says as a wise person (one who is having paroxa-jnana, a meditator in this context) puts more effort in one’s particular sadhana than what was done in the previous lifetimes, because the sincerity and intensity in sadhana increases. How so? Two factors:

1. संशुद्धकिल्बिषः विशुद्धकिल्बिषः संशुद्धपापः purified of faults, purified of sins - the factors motivating one to deviate from path are reduced. Here sin is not necessarily adharmic, but it means desires seeking enjoyment from interactions with objects. These vasanas that obstruct sadhana are reduced.

2. अनेकजन्मसंसिद्धः अनेकेषु जन्मसु किञ्चित्किञ्चित् संस्कारजातम् उपचित्य तेन उपचितेन अनेकजन्मकृतेन संसिद्धः अनेकजन्मसंसिद्धः one having accumulated small traces of impressions in numerous births, by that accumulation, perfected through many births. The person having done various efforts in yoga (karma, upasana, jnana, dhyana) over lifetimes, builds up that vasana for mumukshutva little by little in accumulation. That accumulated strength of vasana over lifetimes is what makes this person dive deep into sadhana in this lifetime.This will be further illustrated in Gītā 7.16, where devotees who seek material benefits from God — the ārta and arthārthī — expend the puṇya of yoga immediately, like simple interest, whereas the jijñāsu allows that puṇya to accumulate, orienting the mind increasingly toward sādhana rather than material benefit — like compound interest. This अनेकजन्मसंसिद्ध is the jijñāsu referred to in that verse.

The result of such continuity in sādhana is given as the attainment of the highest goal: ततः लब्धसम्यग्दर्शनः सन् याति परां प्रकृष्टां गतिम् — being endowed with right vision (the clear recognition “I am Brahman”), one attains the supreme goal of mokṣa.

Although this verse appears in the context of a meditator, this accumulation of sādhana-saṁskāras over lifetimes applies to all sādhakas — karma-yogīs, jñāna-yogīs, upāsanā-yogīs, in addition to dhyāna-yogīs.

One should also note that saṁskāras of yoga are accumulated and carried forward, but not those of specific bhogas. Why so? The tendency for a particular enjoyment has its rise and fall within a lifetime or across lifetimes, because satisfaction is never permanently gained from that enjoyment and, therefore, it must eventually lose its force. While bhoga-saṁskāra in a general sense may continue, the saṁskāra for any particular object of enjoyment necessarily undergoes growth and decay. Thus, only yoga-saṁskāras accumulate and strengthen across lifetimes, whereas others fluctuate and exhaust themselves.

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।

कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ६-४६॥

योगी तपस्विभ्यः अधिकः ज्ञानिभ्यः अपि अधिकः मतः। योगी कर्मिभ्यः च अधिकः मतः। अर्जुन तस्मात् (त्वम्) योगी भव । 

तपस्विभ्यः = than ascetics, अधिकः = greater, योगी = meditator, ज्ञानिभ्यः = than scholars, अपि = even, मतः = considered, अधिकः = greater, कर्मिभ्यः = than ritualists, च = and, अधिकः = greater, योगी = meditator, तस्मात् = therefore, योगी = wise person, भव = become, अर्जुन = O Arjuna!

A meditator is greater than ascetics, considered even greater than scholars. And a meditator is greater than ritualists. O Arjuna! Therefore, become a wise person.

तपस्विभ्यः – तपस्विन्, पुं, पं, बहु

अधिकः – अधिक, पुं, प्र, एक

योगी – योगिन्, पुं, प्र, एक

ज्ञानिभ्यः – ज्ञानिन्, पुं, पं, बहु

अपि – अव्ययम्

मतः – मत, पुं, प्र, एक, कृदन्तरूपाणि - मन् + क्त - मनँ ज्ञाने - दिवादिः - अनिट्

अधिकः – अधिक, पुं, प्र, एक

कर्मिभ्यः – कर्मिन्, पुं, प्र, एक

च – अव्ययम्

अधिकः – अधिक, पुं, प्र, एक

योगी – योगिन्, पुं, प्र, एक

तस्मात् – अव्ययम्

योगी – योगिन्, पुं, प्र, एक

भव – भू धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मै पदम् - भू सत्तायाम् - भ्वादिः, म-पु, एक

अर्जुन – अर्जुन, पुं, सं, एक

तपस्विभ्यः अधिकः योगी ज्ञानिभ्योऽपि ज्ञानमत्र शास्त्रार्थपाण्डित्यम् तद्वद्भ्योऽपि मतः ज्ञातः अधिकः श्रेष्ठः इति। कर्मिभ्यः अग्निहोत्रादि कर्म तद्वद्भ्यः अधिकः योगी विशिष्टः यस्मात् तस्मात् योगी भव अर्जुन।।

The meditator (योगी) is superior to the ascetics (तपस्विभ्यः अधिकः) and is considered even greater (मतः ज्ञातः अधिकः श्रेष्ठः अपि) than those scholars (तद्वद्भ्यः ज्ञानिभ्यः) - here knowledge is mere understanding of scriptures (ज्ञानमत्र शास्त्रार्थपाण्डित्यम्). Similarly, the meditator (योगी) is greater than those (तद्वद्भ्यः अधिकः) engaged in ritual actions (कर्मिभ्यः), such as fire sacrifices (अग्निहोत्रादि कर्म), because that person is distinguished (विशिष्टः). Therefore (तस्मात्), become a wise person, O Arjuna (योगी भव अर्जुन).

Notes

The meditator (योगी) is superior to ascetics (तपस्वी) who are still in the realm of God is different from me - भेददृष्टि. The meditator is superior to mere intellectuals of scriptures (ज्ञानी) - because only such ज्ञानी who have completed sravana-manana will eventually become meditators in nididhyasana. The meditator is superior to karmis - who are either desire-driven or karma yogis because both are preliminary stages to meditation.

Therefore, Arjuna, you aspire to become a meditator eventually. Sri Krishna thus encourages Arjuna to become a sannyasi and a meditator later in life.

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।

श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ६-४७॥

यः श्रद्धावान् (सन्) मद्गतेन अन्तरात्मना माम् भजते सः सर्वेषाम् योगिनाम् अपि युक्ततमः (अस्ति इति) मे मतः । 

योगिनाम् = among meditators, अपि = even, सर्वेषाम् = all, मद्गतेन अन्तरात्मना = by mind meditating on Me, श्रद्धावान् = one with faith, भजते = worships, यः = one who, माम् = me, सः = that person, मे = my, युक्ततमः = the best of meditators, मतः = opinion

Among all meditators, the one who worships Me with faith and by mind meditating on Me, that person is considered the best of meditators in my opinion.

योगिनाम् – योगिन्, पुं, ष, बहु

अपि – अव्ययम्

सर्वेषाम् – सर्व, पुं, ष, बहु

मद्गतेन – मद्गत, पुं, तृ, एक

अन्तरात्मना – अन्तरात्मन्, पुं, स्त्री, एक

श्रद्धावान् – श्रद्धावान्, पुं, प्र, एक, तद्धितान्तरूपाणि - श्रद्धा + वतुप्

भजते – भज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मने पदम् - भजँ सेवायाम् - भ्वादिः, प्र-पु, एक

यः – यत्, पुं, प्र, एक

माम् – अस्मद्, प्र, एक

सः – तद्, पुं, प्र, एक

मे – अस्मद्, ष, एक

युक्ततमः – युक्ततम, पुं, प्र, एक,  कृदन्तरूपाणि & तद्धितान्तरूपाणि  - युज् + क्त + तमप्

मतः – मत, पुं, प्र, एक, कृदन्तरूपाणि - मन् + क्त - मनँ ज्ञाने - दिवादिः - अनिट्

योगिनामपि सर्वेषां रुद्रादित्यादिध्यानपराणां मध्ये मद्गतेन मयि वासुदेवे समाहितेन अन्तरात्मना अन्तःकरणेन श्रद्धावान् श्रद्दधानः सन् भजते सेवते यो माम् स मे मम युक्ततमः अतिशयेन युक्तः मतः अभिप्रेतः इति।।

Among all the meditators who worship Rudra, the Sun, and others (योगिनामपि सर्वेषां रुद्रादित्यादिध्यानपराणां मध्ये), one who, by meditating on Me, Vasudeva (यो मद्गतेन मयि वासुदेवे समाहितेन) with mind (अन्तरात्मना अन्तःकरणेन), being endowed with faith (श्रद्धावान् श्रद्दधानः सन्), and meditates on Me (भजते सेवते माम्), he is the greatest by far (स युक्ततमः अतिशयेन युक्तः) and this is my opinion (इति मे मम मतः अभिप्रेतः).

Notes

Among all meditators, who meditate on Rudra (not Lord Shiva, but the 11 Rudras), Sun, etc. (cosmic deities) and Me - the Ishvara, the one who meditates on Me, the Ishvara, is the best (युक्ततमः). So even among the upasakas, who maintain distinction between the meditator and the deity of meditation, the one who meditates on Ishvara is the best.

Such a meditator on Ishvara, who is to be called the best, should have these two qualities:

• Focus on Ishvara with all mind (अन्तरात्मना) - or in other words, चित्तैकाग्रता, complete focus.

• Have full faith or surrender (श्रद्धावान्) - or in other words loving Him alone, चित्तशुद्धि. 

In other words, holding Ishvara as the Highest (मत्चित्तः) and also loving Him the most (मत्फारः) as described in verse 6.13.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे आत्मसंयमयोगो नाम षष्ठोऽध्यायः ॥ ६॥